Martin Luther's Legacy: Reforming Reformation Theology for the 21st Century

178 M. Ellingsen You should not believe your conscience and your feelings more than the Word which the Lord Who receives sinners preaches to you… Therefore you are able to fght with your conscience by saying: You lie; Christ speaks the truth and you do not.128 All doubt and the Anfechtung Luther and others experience in our sinful condition may now vanish: “The Christian entertains no fear – he should not doubt – that he is righteous, and a child through grace.”129 For as the preceding quote makes clear, Justifcation and Christ’s Work are to be understood pro me (for me).130 Christians now have the certainty that what a person does or thinks is pleasing to God.131 Judgment has been abolished, and so Christians may yearn for judgment.132 Christians are truly free: From this anyone can clearly see how a Christian is free from all things and over all things so that he needs no works to make him righteous and save him, since faith abundantly confers all things.133 Luther also speaks of the certainty he has that we are in a state of grace.134 In fact, God even forgives sins we have not yet committed, he claims.135 As he put it in 1518: Sinners are lovely because they are loved; they are not loved because they are lovely.136 No need to despair, for a cherry tree never despairs though it has no fruit in the winter.137 Elsewhere the Reformer adds: Now I have someone on whom I may rely and on whom I may trust to whom I look, namely, God Who no longer is angry and punishes but saves from every danger and toil.138 Even if your sin and your conscience plague and oppress you and you stand in awe of God’s judgement, you must realize that all has been changed and that judgment has been abolished. Instead of harboring fear of the Final Judgment you must yearn and long for it.139 Must not the heart presently start with alarm at its own boldness and say: Do you really think it is true that the great and majestic God, the Maker of heaven and earth, has so regarded my misery and so mercifully looked upon me, deeply and manifoldly as I have sinned against Him…? How can such grace and such a treasure be grasped by the human heart or any other creature?140

9 JUSTIFICATION 179 Elsewhere Luther speaks of our hearts melting for joy as we learn of God’s love.141 Because death has been overcome, we know that all adversity is nothing in the eyes of God.142 Christ is said to fll the vacuum of our emptiness.143 Confdent in Christ we can defy any who would be angry with us.144 Justifcation by grace keeps our focus on Christ, Luther contends: Now if God confers His grace because of their works, their careful preparation, Christ must be without signifcance. What need have they of Christ if they can obtain grace in their own name by their works?145 … We never correctly praise God unless we frst disparage ourselves.146 In a lecture he puts it another way: Therefore faith is a constant gaze that looks at nothing except Christ, the victor over sin and death and the dispenser of righteousness, salvation, and eternal life.147 Unlike what happens when purchasing Indulgences, such confdence alleviates fear, the Anfechtung that Luther had experienced.148 Even in unfaith God’s love is like the shining sun, always lighting us up even when we shut our eyes.149 The Reformer also refers to the joy this freeing Word brings. He claims that it consoles our consciences before God.150 And then in a Christmas sermon he writes: 13. But if you possess faith, your heart cannot do otherwise than laugh for joy in God and grow freed, confdent and courageous. For how can the heart remain sorrowful and dejected when it entertains no doubt of God’s kindness to it, and of His attitude as a good friend with whom it may unreservedly and freely enjoy all things?151 Of course Justifcation does not solve all the problems of life, but it gives courage to keep on keepin’ on: But when Christ comes He does not change the outward and unpleasant conditions, but strengthens the person, and makes out of a timid, a fearless heart, out of a trembling, a bold heart…152

180 M. Ellingsen It is not like sin is eliminated. As we have already noted, in polemical contexts with legalism Luther speaks of the believer being taken away, placed in a new context, and getting away from ourselves and ourselves is good for our peace of mind.153 Justifcation must be by grace alone, because Luther is committed above all to glorifying God: And it is true that the doctrine of the Gospel takes away all glory, wisdom, righteousness, etc., from men and gives it solely to the Creator, Who makes all things out of nothing. Furthermore, it is safer to ascribe too much to God than to men.154 Justifcation by grace ensures that Christ receives all the credit that belongs to Him. As Luther put it: “I see no reason for the need of Christ if I am able to attain grace by my works.” Elsewhere he claims that whoever believes in forgiveness of sins must also confess sin.155 In the same spirit the Reformer claims that “Christ dwells only in sinners.”156 God makes us attractive, he says, because he loves us. He does not love us because we are attractive.157 In fact, even when speaking of Justifcation in this way, while comforting despair, the Reformer speaks of the humility of the faithful: It is our glory, therefore, to be worthless in our own eyes and in the view of the world … In that extreme despair we hear you are precious in My eyes “Because you are nothing to yourself, you are precious to Me.”158 And likewise in his polemics with legalism he writes: A true Christian must have no glory of his own and must to such an extent be stripped everything he calls his own … Therefore we must in all things keep ourselves so humble as if we still had nothing of our own. We must wait for the naked mercy of God Who will reckon us just and wise.159 Confession of sin is the cornerstone of Christian life.160 But even this repentance is a Work of God’s Word.161 Luther also compares justifcation to like being a son born or heir inheriting the father’s goods without any work or merit.162 Life is a lot better when we teach and believe that we are justifed by grace through faith.

9 JUSTIFICATION 181 What Happens When You Are Justified? For centuries, Luther’s Reformation insights were associated with the Forensic understanding of Justifcation, the belief that God declares us righteous, but that not much has changed in our lives as a result of God’s declaration.163 If we review the quotations above about the Tower Experience and the related comments, this seems evident. That we receive an alien righteousness that is not ours seems to imply that God is declaring us righteous. In recent years, though, interpreters from Finland, led by Tuomo Mannermaa and his students have discerned another vision in the Reformer’s thinking about Justifcation. In their view the believer receives the righteousness of Christ not just in a nominal and external way, but really and inwardly. Of course earlier twentieth-century scholars like Regin Prenter and Paul Althaus have noted the concept of something like a Mystical Union with Christ (Conformity to or Union with Christ) in Luther’s thought. But Mannermaa and his colleagues proceed to go even further in suggesting similarities between the Reformer’s way of depicting the inward transformation that happens in Justifcation to the Eastern concept of theosis (the belief that we become like God substantially in the salvation process).164 There is a lot of evidence in support of the Finnish interpretation and even for the insights of the earlier scholars noted. Mysticism and its idea of Union with Christ had a clear impact on Luther’s theology and piety of Mysticism. As early as in his Explanations of the Ninety-Five Theses the budding Reformer claimed to have found more good theology in the Medieval Mystic John Tauler than in all the Scholastics combined. And Tauler believed that the soul could become God-like.165 Another Mystical work which Luther deeply admired was Theologia Germanica. It too approaches the language of theosis in contending that “Wherefore God took human nature or manhood upon Himself and was made man, and man was made divine.”166 Justification as Conformity to Christ Given this indebtedness, it is not surprising that we can fnd some texts in Luther’s corpus which resemble these commitments. In one of his pre-Reformation 1514 sermons and in 1535, while comforting those in despair or dealing with the need for good works, the Reformer espoused

182 M. Ellingsen the language of the concept of theosis. 167 This sort of affrmation is not just a function of a pre-Reformation insight disowned by the mature Luther. In a 1525 sermon while offering comfort and asserting that Christ may be found everywhere, he contended that the faithful become full of God, so that we become wholly divine.168 Very late in another sermon on Pentecost, but another time in the last decade of Luther’s life, he referred to the faithful becoming participants in the divine nature: This is certainly a sublime, beautiful promise, and as St. Peter (2 Peter 1, 4) says, one of the precious and exceedingly great promises given to us, poor, miserable sinners, that we are to become partakers of the divine nature, and should be exalted so highly honored as not only to be loved by God through Christ, and to enjoy His favor and grace – as the highest and most precious and sacred thing – but should even have the Lord Himself …169 We have already noted that in another sermon Luther says that Christ has made of men gods.170 In all of these cases the Reformer seems concerned to offer comfort in despair. Although the resemblance to the concept of theosis in these quotations is obvious, to identify them unequivocally with this Eastern concept overlooks Luther’s dependency on Mystics who as Augustine-inspired taught grace alone while proponents of theosis are inclined not to prioritize grace, positing the simultaneity of grace and works.171 In view of the debate in academic circles over whether the Reformer actually taught deifcation, it is important to note that how along with these apparent affrmations of the concept he seemed expressly to distance himself from deifcation when merely articulating the faith. Thus in such contexts he claimed that “We shall be like Him but not identical with Him …” or that we merely come to divine qualities like eternal truth, righteousness, and everlasting life.172 He also uses the language of being “planted together with Christ, united with Him,” “attached to Him.”173 There are plenty of other instances when Luther uses Mystical language of intimacy between the faithful and Christ. This concept entails that through the Work of the Holy Spirit we are conformed to Christ’s Will, much like what happens among lovers. Luther perhaps most clearly talks this way in his famed explication of the logic of faith, The Freedom of a Christian. He writes:

9 JUSTIFICATION 183 The third incomparable beneft of faith is that it unites the soul with Christ as a bride is united with her bridegroom. By this mystery, as the Apostle teaches, Christ and the soul become one fesh (Eph. 5:31–32). And if they are one fesh and there is between them a true marriage – indeed the most perfect of all marriages, since human marriages are but poor examples of this one true marriage – it follows that everything they have they hold in common, the good as well as the evil.174 This conforming to Christ, Luther says in 1519, entails that we share His torments of sin in The Passion as well as its benefts.175 Elsewhere he notes that when this happens we are torn away from the things of the world.176 Luther expressly endorses Mysticism in a lecture fve years later: The Kingdom of Christ is a mystical furnace that purges out the impurity of the old Adam … Christ is not only the purifer … but also the fre. Also the soap –. That is what Christians sense. They have less affection for wealth; they are less afraid of death; they disregard everything secular. The power to do this is the “fre” and the “soap.”177 Elsewhere Luther’s Mysticism is apparent when he speaks of kissing and embracing Christ, not being torn from Him.178 The comfort that comes with this mystical union surfaces in one of Luther’s sermons as he offers consolation (exhortation to comfort). He proclaims: The sum of the matter is this: Depressed or exalted, circumscribed in whatsoever way, dragged hither or thither, I still fnd Christ. For He holds in His hands everything … Therefore, so long as He dwells in my heart, I have courage where I go, I cannot be lost. I dwell where Christ my Lord dwells.179 On numerous other occasions, not just when explaining the faith as have noted but also sometimes when offering comfort, the Reformer described the doctrine of Justifcation in this way, in terms of a transforming relationship of intimacy between the believer and Christ.180 He is portrayed as illumining our hearts.181 The believer’s soul is said to be Christ’s bride or that Christ is incarnate in the believer.182 Similarly Luther often speaks of Christ dwelling in us or that righteousness is not given unless Christ is Present.183 As we have noted, the frst Reformer

184 M. Ellingsen Luther affrms that Christ is present in faith.184 Indeed, Christ is said to fll the vacuum in us.185 We are flled with the fullness of God.186 In language perhaps suggestive of theosis, but not identical with the concept, Luther claimed when exhorting Christian faith that when the soul is united with the Word of God it becomes like the Word—like man becomes red like the fre in which it is heated.187 As the Reformer put it in a 1537 sermon and another time in the last decade of Luther’s life: This, I say, is the frst main point by which man soars outside himself and beyond himself into Christ … It is like this: Just as I am in Christ, so Christ, in turn, is in me. I have taken possession of Him; I have crept into Him out of the power of sin, death, and the devil.188 Continuing this set of images suggesting the intimacy the faithful has with Christ, the Reformer claimed in 1531 that faith cements us to Christ so that He and you are as one person, more intimately than a husband is coupled to his wife.189 Again we observe in the Reformer’s references to the intimate relationship between Christ and the believer more similarities to Mysticism than to the Eastern concept of theosis. Consequently it seems more appropriate to interpret his other references to this intimacy in a way compatible with a Mystic union with each party maintaining his own personhood rather than the Eastern concept of being swallowed up in the Godhead. Writing in his famous Galatians Commentary of 1531/1535, a treatise devoted, the Reformer says, to instructing in the faith, we fnd language merely suggesting the Mystical union.190 The Reformer wrote: For to the extent he is a Christian, he [the Christian] is above the Law and sin, because in his heart he has Christ, the Lord of the Law, as a ring has a gem.191 In the very same treatise the Reformer offered remarks which could be construed as affrming theosis. Because Christ is in him, he claimed, the Christian is greater than the world.192 Being greater than the world suggests a divine attribute. And yet in view of this comment’s appearance in a treatise in which the images suggesting the concept of theosis seem to have given way to the language of Conformity to Christ, it seems more likely that Luther at this point was simply referring to the Christian’s receiving the gifts (and the greatness) of Christ.

9 JUSTIFICATION 185 In the same spirit would it not be more appropriate to interpret Luther’s earlier comment that by faith we are caught up beyond ourselves into God in terms of the model of Conformity to Christ rather than theosis?193 Other remarks written early in the Reformation similarly express a union of Christ and the believer in such a way that the Finnish interpretation might be vindicated. But expressions of a union with Christ in body and spirit might as readily be compatible with the Reformer’s Mystic inheritance. While seeking to explain the faith in his earlier Commentary on Galatians he wrote: By faith in Christ, a Christian is made one spirit and one body with Christ.194 On other occasions during these years and with a similar aim in view Luther claimed that we are made one with Christ or of one spirit, one body, or one person with Him.195 Especially signifcant in suggesting Luther’s endorsement of an alternative to the Eastern concept of theosis is the way he described Christ’s Presence in the believer in a 1517 Sermon. Because Christ is active, he claimed, the faithful will no longer drudge and sweat.196 In a later sermon Luther speaks of our becoming new or true human beings.197 These remarks are not only suggestive of a transformation in which the faithful do not lose their identity. But in contrast to the Eastern concept of theosis they also imply an affrmation that the entire transformation transpiring in Justifcation as well as that the practice of the Christian life is all by grace. There is no question but that Luther regularly and characteristically portrayed Justifcation in terms of an intimate relation with Jesus (Conformity to Christ), when concerned to describe the faith or to preach. In fact, this notion of Justifcation as Conformity to Christ is the dominant model in Luther’s corpus. This is the case not just in terms of quantity of references. But also its centrality is a function of Luther’s reasons for using this image— not to address problems but just for good old-fashioned explication of faith. Forensic Justification The new Finnish interpreters do not readily account for the obvious fact that this model of Conformity to Christ is not Luther’s only way of construing the doctrine of Justifcation, cannot be readily synthesized with the Reformer’s use of other models.198 We have already identifed the Reformer’s occasional use of Roman Catholic, Scholastic portrayals

186 M. Ellingsen of the doctrine in terms of a grace–works synergy. And it is evident that the concepts used to describe the Reformation breakthroughs on Justifcation by Grace through Faith employ images describing an external declaration by God of a new situation for believers in Justifcation, not an inward transformation—employing the so-called Forensic View of Justifcation. Even later in his career we can fnd the frst Reformer espousing such a forensic construal when engaged in polemics (addressing worksrighteousness) or seeking to comfort from legalism or when exhorting the practice of Christian living in face of sloth. As late as 1536 and 1535 when addressing works-righteousness in a debate, Luther taught that God “considers” us righteous, even though we are not internally righteous.199 Other times (in polemical circumstances) we are said to be “reckoned” righteous.200 The forensic view, construing Justifcation as a divine judgment of innocence, is expressly affrmed on several other occasions when comforting despair in the 1530 s as the Reformer employed the image of a law court pronouncement of innocence by God.201 In one case he says that we are like guilty criminals standing before God and then found innocent. In other cases we are said to be “accounted righteous.”202 Sometimes in face of legalism or even when dealing with Christian life he speaks of sin not being imputed.203 Another image used by Luther when polemicizing with Catholic legalism or exhorting the Christian life is that of the doctor who declares the sick man well, but he is really healthy while still sick.204 He also spoke of God no longer remembering our sin, “expunging it from the record.”205 In contexts exhorting Christian living (with polemics in view), he claimed that God no more sees our sin, but adorns the faithful with righteousness.206 The righteousness given through such a pronouncement is said to be not a consequence of our own righteous efforts, but is God’s (an alien or formal) righteousness.207 It is external, he claims, when addressing tendencies to teaching salvation by works.208 Luther even goes so far as to contend that this righteousness is not only outside of us, but also passive.209 In all these cases the Reformer was either addressing Pelagian abuses or false pride about the Christian life, in contrast to his reliance on images suggesting Mystical Union or theosis which emerged while he was exhorting faith or expounding faith’s logic.

9 JUSTIFICATION 187 It is tempting to contend that the Reformer’s diminution of this forensic language to depict Justifcation is a function of his maturing or aging. But that overlooks his use of the language of the imputation of righteousness as early as 1519. In his Commentary on Galatians in that year he claimed that sin is not imputed, because we have been united with Christ.210 In other words, we fnd the image of Conformity to Christ (being united with Him when justifed) in 1519 and even before the Reformation. As in the case of most doctrines, Luther’s treatment of Justifcation is very much related to the context and pastoral concerns he addressed. The more the target is works-righteousness, exhorting Christian living, or despair, the more likely he will stress the alien character of God’s righteousness. But in everyday proclamation or when merely teaching the faith, the more likely he is to draw on Mystical notions of unity with Christ. Who Is Justified? the Doctrine of Predestination We have already begun to address this matter when we discussed whether faith is something we do or is a gift of God. Luther’s position(s) on that question bespeak his consistently inconsistent treatment of Predestination. Of course, when faith is portrayed as a Work of the Holy Spirit, Predestination is implied. This implies that when faith is construed as what we do, when dealing with issues of Sanctifcation and urging the faithful to believe, Predestination has no place in his thought. But when confronting works-righteousness he taught Double Predestination. When explaining the faith he taught Single Predestination. And sometimes when comforting despair he even hinted at universal salvation! In a manner which seems very uncharacteristic of the Reformer, in his Lectures On Romans, while dealing with how to live the Christian life and at the same time critiquing Pelagian-like pride, Predestination is portrayed conditionally, as in some sense dependent on what we do. He writes: They do not understand that God elects and has pleasure only in a soul that is worthy of contempt and confesses that is rejected in the Presence of God, a soul that rejects itself, gives preference to others, and fnds pleasure in them.211

188 M. Ellingsen In a similar, though quite distinct vein, responding to Erasmus’s discussion of divine foreknowledge, Luther could refer to God’s infallible foreknowledge. But even in these cases he notes that there is no contingency, that what God foreknows is not contingent, but that He foreknows necessarily.212 In the Romans lectures, Luther himself provides indications that he was self-consciously aware of the patterns in his thought regarding Predestination. We should not rush into speculations about the doctrine, he warns. It is strong wine, and frst we need solid food.213 In 1517 he clearly denounced the Nominalist idea that Predestination is the result of God’s foreknowledge of what we are to do, not necessarily that God had to elect the faithful.214 In the context of despair over death he advises forcing all thoughts of Predestination out of our minds.215 When he senses anxiety is caused by the doctrine he urges readers and hearers not to concern themselves with the hidden God, but to focus on the revealed God in Christ.216 In 1525, in a work in which he had affrmed that God controls all events, the Reformer provided a clear statement of the purpose of Predestination when discussing the matter in the context of refections on living the Christian life in a polemical context. It has, he claims, as we have previously noted, nothing to do with “what we can do through God’s Working, but [only pertains to] what we can do of ourselves.”217 As he put it in a remark about Paul’s use of the concept in a comment at dinner in 1533: He [Paul] didn’t touch upon predestination except to repudiate the righteousness of the Law.218 Elsewhere he claims that it is the abolition of all “deserving.”219 The doctrine thereby functions to destroy all presumption.220 For Luther, Predestination is not an affrmation to be made in every (or even in most) circumstances and pastoral contexts. In numerous writings between 1519 and 1545 he repeatedly advises that Predestination must not be considered among those who have not yet heard the Gospel or sunk in despair.221 It should only be taught to “experts,” those strong in the faith.222 This is sound pastoral advice. It is common to regard Luther as a critic of Double Predestination— the idea that God elects some to salvation and other to damnation. But in fact in a number of cases, when addressing works–righteous

9 JUSTIFICATION 189 compromises of grace, the Reformer taught it. In his Lectures on Romans, a work devoted to “break[ing] down all righteousness and wisdom of our own,”223 Luther claims that indirectly “He [God] Himself is the author of the reprobation of others,” “give[s] grace only to whom He wills, and gives it not to all but reserves for Himself an election among men.”224 Luther relates this affrmation to a strong affrmation of God’s Providence, positing divine omnipotence.225 (A more thorough discussion of this topic is provided in Chaps. 6 and 7.) In other treatises addressing a similar concern with works-righteousness, notably in his famous polemic with Erasmus on free will in 1525, the Reformer endorses Double Predestination along with an insistence that all events necessarily take place (though in such a way that God works through us).226 Clearly endorsing Double Predestination Luther writes, Admittedly, it gives the greatest possible offense to common sense or natural reason that God by His own sheer will should abandon, harden, and damn men …227 In a 1523 sermon while exhorting Christian life and also critiquing Pelagian tendencies he proclaimed: St. Peter declares that they are chosen … God will not admit all men to heaven; He will count His own very exactly … Our will is unimportant; God’s will and choosing are decisive.228 Luther is so systematically committed to this viewpoint in these contexts that he even read biblical texts with a universal thrust like 2 Timothy 1:4 or John 1:9 in light of the particularism of Double Predestination.229 The God Who condemns some in eternity is hidden, the deus absconditus (a sense of hiddenness of God different from God’s hiddenness as working in surprising way through opposites, as we observe in his Theology of the Cross): Hence in order that there may be room for faith, it is necessary that everything which is believed should be hidden … Thus God hides His eternal goodness and mercy under eternal wrath, His righteousness under iniquity. This is the highest degree of faith, to believe Him merciful when He saves so few and damns so many…230

190 M. Ellingsen As such salvation is always surprising.231 The Reformer may endorse his affrmation of Double Predestination, when, as we have noted, in these polemical contexts he notes that our language is inadequate to describe this reality.232 The despair created by Double Predestination brings us close to grace, Luther claims.233 It offends, brings to despair, but it also brings us close to grace.234 He insists that God is still good in light of the decree of damnation, but that can only be seen in light of glory.235 He notes that if one has despair over his election he can rejoice, for such despair is not a characteristic of reprobate men.236 Just as characteristic of Luther’s theology is something like the concept of Single Predestination—the idea that God elects and that damnation is our own fault. The Reformer may not be explicit about this, but he frequently discusses Predestination without reference to God’s decision of damnation, as he is preaching or offering comfort. Some examples follow: I might also say that the eternal will makes the unwilling willing, and the unwilling do not apprehend.237 The Gospel of salvation … will reach even the nations and will be preached everywhere throughout the world. Afterward there will be no distinction either of places or of persons.238 Moreover, who knows whether I am elected to salvation? Answer: Look at the words I beseech you, to determine how and of who He is speaking. “God so loved the world,”… Now the “world” does not mean SS. Peter and Paul alone, but the entire human race, all together. And no one is here excluded.239 Those who hold that God is not willing to favor everybody with salvation become either desperate or godless people…240 Single Predestination implies that unfaith, the sin against the Holy Spirit, is all that damns. About the unforgivable sin Luther writes: If a person becomes so pious in his works and his being that does not require forgiveness or grace but regards his works in themselves good and pure enough to render grace and forgiveness superfuous, he remains outside kingdom and grace and sins against grace … This is the sin against

9 JUSTIFICATION 191 the Holy Spirit, which cannot be forgiven, that is, it is a sin that lacks grace.241 As Luther explains Single Predestination elsewhere in explicating 1 Tim.2:4: … God saves all the faithful, but He does not save the faithless in the same way.242 And in a sermon he proclaimed that if we have doubts about salvation we should take hold of our nose, search our guts, and it will become evident that we are part of the world and so belong to the number of the elect.243 In another context the Reformer speaks of our being in a state of grace.244 Sometimes, when offering comfort or explaining faith, Luther simply directs us to Christ when contemplating Predestination.245 Single Predestination is also implied in cases where Luther asserts in preaching contexts or when his polemics with legalism include consideration of repentance that God has no other Word than His Word of love in Christ.246 In such contexts, while seeking to comfort despair, Luther even effectively abolishes a dialectic between the hidden and revealed God, so that Christ totally reveals God’s eternal plan, assuring all of salvation. Writing in the last decade of his life Luther writes: If you believe in the revealed God and accept His Word, He will gradually also reveal the hidden God… He who rejects the Son also loses the unrevealed God along with the revealed. But if you cling to the revealed God with a frm faith, so that your heart will not lose Christ even if you are deprived of everything, you are most assuredly predestined, and you will understand the hidden God.247 Throughout much of his corpus, Luther construes salvation as a possibility, even a reality for all. Of course when faced with proponents of belief in universal salvation (apokatastasis) Luther fatly rejects the concept.248 And we have already observed how when defending faith from Pelagian tendencies, when he teaches Double Predestination, there the concept that all are saved has no place. It apparently also does not have a place just when proclaiming

192 M. Ellingsen the faith or unfolding its logic. Even when preaching on a text which has been interpreted as entailing that Christ preached to those without faith in death when he descended into hell (I Peter 3:18–20), the Reformer refuses to embrace this interpretation, though he does proclaim that neither hell nor the devil can take us.249 But when addressing existential despair over the eternal fate of those outside the faith, Luther expresses more openness to second chances and the salvation of all. In a 1544 treatise on The Lord’s Supper and in a 1532 entry in Table Talk the Reformer hopes openly of the salvation of “unbelievers” (his theological rivals) like Ulrich Zwingli and the Anabaptists.250 In his Lectures On Genesis we fnd him exhorting his hearers with a Word of hope, that they place the eternal fate of unbaptized infants into the hands of the God Who is “by nature merciful.251 Hope is even expressed for the salvation of selected biblical characters like Lot’s wife, Ishmael, and Essau, who were apparently unfaithful during their life on earth.252 Luther is even more expressly open to an apokatastasis in his 1522 Letter To Hans Von Rechenberg, a soldier who had raised the question of whether one who dies without faith might be saved.253 After responding that God saves no one without faith, the Reformer writes: It would be quite a different question whether God can impart faith to some in the hour of death or after death so that these people could be saved through faith. Who would doubt God’s ability to do that? No one, however, can prove that He does do this. For all that we read is that He has already raised people from the dead and thus granted them faith.254 In the right pastoral circumstances, offering comfort to those in despair, Luther did not shrink from offering the hope that salvation might be for all. This nicely fts the pattern observed in this chapter: The more Sanctifcation and practice of the Christian life are the issue, the more Luther says about a role for works or human involvement in salvation. The more in despair and powerless we feel, or the more caught up in works-righteousness, the more the total initiative is placed on God’s Work. And the more caught up we are in legalism, the more we need the alien character of grace, the transcendent sovereignty of God, to be emphasized. As that threat is less confronted, a more unambiguous proclamation of grace, love, and God’s intimacy serves. And even better perhaps is his warning in a remark over dinner that it is better to avoid

9 JUSTIFICATION 193 speculation about Predestination.255 Again we observe that this is just good parish common sense. Concluding Comments We have already noted the wonderful comfort and confdence that Luther’s Word of grace can bring us. Two more examples, offered while the Reformer refected on the logic of faith, further help us appreciate what is at stake in his focus on Justifcation. This article of justifcation must be learned diligently. It also can support us in face of these countless offenses and can console us in all temptations, all persecutions.256 Speaking on behalf of Christ in the 1530 s Luther writes: Finally you will also learn that I shall be in you. For through Me you will not only acquire comforting confdence and assurance, an intrepid heart, and undaunted courage toward the Father, the conviction that He is gracious toward you, and is no angrier with you than He is with Me…257 God’s forgiveness is so great that He not only forgives past sins; He even forgives the ones we have yet committed.258 We come to appreciate God even more when we believe this insight. In a Table Talk comment the Reformer remarks: Our Lord God must be a devout man to be able to love knaves. I can’t do it, although I am myself a knave.259 Justifcation by grace leads to Sanctifcation and the practice of the Christian life, as we shall note in the next chapter. On this matter in one of his sermons Luther writes: The world has the evil habit that when we preach about the forgiveness of sins by pure grace, without merit, it either says that we forbid good works or wants to draw the conclusion that we may, therefore, continue to live in sin and do as we please. But in all reason the very opposite should follow: the willingness of people to do good to the praise, honor, and glory of God. For this doctrine, if rightly understood, does not lead to pride and wanton wickedness, but to humility and obedience.260

194 M. Ellingsen For our sins are not forgiven with the design that we should commit sin but that we should cease from it.261 Indeed, justifcation by faith even gives us confdence that our works please God.262 And we dare never surrender this doctrine, for Luther reminds us that it so easily can slip away: There are very few of us who know and understand this article, and I treat it again and again because I greatly fear that after we have laid our head to rest, it will soon be forgotten and will again disappear.263 Notes 1. Gal. (1535), WA40I : 192f., 7ff. / LW 26:106: “Sed haec est causa: Paulus not agit de lana caprina et de pane lucranddo sed de summo articulo Christiano qui dicitur iusticia; hoc conspiciendum; illo habito ob oculus, tunc caetera omni vilescunt et nihil sunt. Quid angelus, universa creatura, si videam istum periclitari. Si is not leidet, non est, si Petrum etc. Non satis magnifce iustum. Ipsi spectant mangitudinem personae et mirantur et obliviscuntur altitudinem et maiestatem articuli.” Cf. Ibid., WA 40I :48, 25/ LW26:9; Ibid., WA 40I :441/ LW26:282– 283; Ibid., WA 40I :33, 7/ LW27:145; TR (n.d.), WATR6:155, 28; BR (1530), WABR5:221, 15/ LW49:263; Pred. (1545/1546), WA51:82, 7/ LW58:323; Ev.Joh.14–15, WA45:653, 31/ LW24:211; 1 Pet., WA12: 26, 18/ LW30:3; Kirchpost.G., W 112:1567.39f/ CS3/1:53; Promodisp. Pall, WA39I :202, 2–5. It is said to be the article on which the Church stands or falls, according to Luther in Stuf., WA40III:352, 3. The Reformer says much the same in Gal. (1535), WA40I :588, 12/ LW26:386, in claiming that God’s mercy is the chief point of all Scripture. He speaks of faith in Christ in this way in Ibid., WA40I :2, 4/ LW27:145. The saints of the Old Testament were saved by faith, according to comments in Adv., WA10!/2:4f., 27ff./ CS3/2:12. 2. Promodisp. Pall., WA39I :205, 2: “Articulus iustifcationis est magister et princeps, dominus, rector et iudex super omnia genera doctrinarum, qui conservat et gubernat omnen doctrinam ecclesiasticam et reigit conscientiam nostrum coram Deo.” 3. Disp.Just., WA39I :87, 3/ LW34:157. 4. Pred. (1533), WA37:71f., 1ff.; Matt.5–7, WA32:348, 15/ LW21:59. 5. Ps.51, WA40II:328, 17/ LW12:311: “Nam Theologiae proprium subiectum est homo peccati reus ac perditus et Deus iustifcuns ac salvator hominis peccatoris.”

9 JUSTIFICATION 195 6. Ep. 1. Joh., WA20:693, 31/ LW30:265. 7. Jes. (1527–1530), WA31II:527, 33/LW17:345. 8. Worm., WA7:87f., 1ff./ LW32:112–113. 9. Hspost. W213II:2007.8/ CS6:115 10. Gal. (1135), WA40I :128f., 34ff./ LW26:63–64. The article is believed with diffculty, he says in Jes. (1527–1530), WA31II:433, 16/ LW17:222. 11. Promodisp. Pall., WA39I :205, 23. 12. Disp. Just., WA39I :82, 10ff./ LW34:151; Gal. (1535), WA40I :40f, 28ff./ LW26:414; Ps.51, WA40II:4219f., 37ff./ LW12:376; Ev.Joh.16, WA46: 45, 4/ LW 24:347. 13. TR (1532), WATR2:454, 4: “Cuius rei certum exemplum habete, quod vulgus dormit, quando articulum iustifcationis praedicamus, und heustet; ad historias autem arrigent aures.” 14. Matt.5–7, WA7:558, 30/ LW21:311: “Uusz dem mugen eir erkennen und richten, wie vol itzt die welt falscher prediger unnd heyligenn sein, die dem armen volck von gutten wercken viel predigenn.” 15. Gal. (1535), WA40I :234, 24/ LW26:133. 16. 2 Ps., WA5:165, 33. 17. Ibid., WA40I :282, 18/ LW26:166: “Itaque cum disputandum est de iustitia Christiana, prorsus abiicienda est persona.” 18. TR (1533), WATR1:29fff., 19ff./LW54:110. 19. 2Ps., WA5:485, 5. 20. Magn., WA7:571, 5/ LW21:324–325; cf. Dict.Ps., WA3:269, 16. 21. Gal. (1535), WA40I :72, 29/ LW26:26; Pred. (1538), WA46:658, 3; Ps.51, WA40II:421, 21/ LW12:376–377. 22. Rom., WA56:270, 9/ LW25:258. 23. Dict. Ps., WA3:226, 10/ LW; Latom., WA8:106, 10/ LW32:227. 24. Stuf., WA40III:354, 3; cf. Vor. N.T., WADB7:8f., 10ff./ LW35:369. 25. Latom., WA8:106, 10/ LW32:227. 26. Rom., WA56:202, 15/ LW25:186: “Quare (vt [sic “ut”] supra) medios accipio inter impios gentiles et fdeles gentiles, Qui per aliquam bonam operationem erga Deum, quantum ex natura potuerunt, mereurunt gratiam ulterius dirigentem eos. Non quod gratia pro tali merito data eis sit, cum tunc non fuisset gratia, Sed quia ad eam sese gratis recipiendam sic preparauerent.” 27. Ibid., WA 56:198, 17/ LW25:181; Ibid., WA56:233, 26/ LW25:218; Ibid., WA56:254, 23/ LW25:241; Dict.Ps., WA4:262, 27/ LW11:397; Ibid., WA4:261, 32; 262, 2/ LW11:396. On faith formed in love, see Sent.Lom., WA9:90, 32; the concept seems rejected in Ibid., WA9:72, 4. 28. Dict. Ps., WA4:91, 3; Ibid., WA4:111, 3/ LW11:263; cf. Rom., WA56:485f., 20ff./ LW25:478; Serm. S.P.P., WA2:248, 9/ LW51:58; Kirchpost.G.,

196 M. Ellingsen W211:661.25/ CS1/2:280. Other times when just describing faith or Christian life or exhorting faith, the Reformer merely speaks of humility as a Christian characteristic, to whom God gives grace. Note Dict.Ps., WA3:124, 5/ LW10:118; also see references in Ch. 10. 29. Dict. Ps., WA4:309, 6/ LW11:419 30. Disp. Heid., WA1:361, 12/ LW31:51: “Patet quod novi desparatio, sed spes potius praedicatur, quando non esse peccatores praedicatur. Illa enim praedicatio peccati est praeparatio ad gratiam seu potius agnito peccati et fdes talis praedicationis.” cf. Serm.S.Thom., WA1:114f., 31ff./ LW51:22–23. 31. Kirchpost.G., WA211:1026.23/ CS2/1:281: “Darum wird der Heilige Geist niemand gegeben, den eben denen, die da stehen in Betrübniss und Angst…” Cf. Ibid., WA211:1029.29/ CS2/1:283–284. 32. TR (n.d.), WATR1:483, 14: “Ah, quam magna est iustitiae pars, velle iustum esse.” Cf. Jes. (1527–1530), WA31II:266, 11/ LW17:9; Ev.Joh.6–8, WA33:286, 19/ LW23:181. 33. For Scholastic use of the concept of Preparation for Grace, see Thomas Aquinas, Summa Theologica, I–II. Q.114, Art.2. For him his preparation is not the result of something we have merited, in contrast to the Nominalists who taught meritum de congruo, that we must do a preparatory act of the will in order to receive grace. See Gabriel Biel, Super primu -quartum librum sententiarum, cu inuentario ad notametis mafginalibus (Colophon, 1532), II, Dist, 28, art.3. 34. Quest. Vol.hom., WA1:146, 17ff.; Rom., WA56:502f./ LW25:397. For Luther’s rejection of these Scholastic images, see 2.Ps., WA5:22, 6ff./ LW14:284; Gen., WA44:771, 3ff./ LW8:261–262; Dip.hom. 17, WA39I : 175, 36/ LW34:138; Schmal.Art. III.1, WA50:223, 1/ BC: 311.8. 35. Disp. Just., WA39I :90, 13/ LW34:159–160: “Fides quidem appellatur opus in suo loco, sed debemus vitare in ista doctrina, ne fdes appelletur opus, et adsueferi debemus, ut loguamur secundum scripturam.” Luther makes this claim grudgingly in ibid., WA39I :98, 24/ LW 34:167– 168. Also see Serm.heil.Leid, WA2:140, 27/ LW42:13. Whenever the Reformer exhorts faith, is is not presented as God’s Work, but as something we do. Stuf., WA40III:50, 24: “Ad hunc modum fdei natura discenda est, quod scilicet sit voluntas seu notitia seu expectatio pendens in verbo Dei, quod verbum ostendit et monstrat invisibilia auxilia…” In Serm. dr.guit., WA7:801, 14/ LW44:241, Luther claimed that we must deny ourselves to get grace.

9 JUSTIFICATION 197 Regarding earning merits, see TR (1532), WATR2:455.7. On being humble frst, see Magn., WA7:554f., 30/ LW21:347, 339. The context for these remarks is a willingness to suffer (Ibid., WA7:585, 1/ LW21:307). 36. Thes. Wel., WA39I :45, 21/ LW34:110; cf. Kirchpost.G., WA12:557f./ CS, 2/2:185. Grnd., WA7:422, 2/ LW32:76; Gal. (1535), WA40I :229, 22/ LW26:130; Hspost., W213II:1698.16/ CS5:325. 37. Dict.Ps., WA3:423f., 17ff./ LW10:360–362; Rom., WA56:417, 21/ LW25:409; Brief. Card.Al., WABR1:68, 25/ LW48:46–47; Res., WA1: 591, 31/ LW31:187–188. 38. Res., WA1:591, 31/ LW31:187–188. 39. Rom., WA56:442, 3/ LW25:434; Dict.Ps., WA3:541, 18/ LW11:25; Rom., WA56:419, 19/ LW24:411. For the importance of repentance in The Ninety-Five Theses, see WA1:233, 10/ LW31:25–26. The idea that the whole of Christian life is repentance may refect the Reformer’s dependence on John Tauler, who rejected the idea that penance be limited to Confession. See Volker Leppin, “Luther’s Roots in Monastic – Mystical Piety,” in Robert Kolb, Irene Dingel, L’Ubamir Batka, eds., The Oxford Handbook of Martin Luther’s Theology (Oxford: Oxford University Press, 2014), p. 56. 40. Wein., WA10I/1:581, 2/ LW51:175. 41. En.51, WA40II:360, 13/ LW12:333; cf. Res., WA1:596, 5/ LW31:195; Lib.christ., WA7:64, 5/ LW31:364. 42. En.51, WA40II:360, 13/ LW12:333. 43. Gal. (1535), WA40I :228, 27/ LW26:129: “Nos autem loco charitatis istuis ponimus fdem …” 44. Kirchpopst.G., W211:1611.81/ CS3/1:100: “Der Glaube empfähet Gut, die Liebe gibt Gut.” 45. Antinom. (3), WA39I :521f., 5ff.; cf. texts addressing similar contexts concered with sin or exhortation to faith. Disp.just., WA39I :83, 18/ LW34:152–153; Ibid., WA39I : 95, 17/ LW34:164–165; Dup.just., WA 2:146, 8/ LW 31:298; Lib.christ., WA7:59f., 37ff./ LW31:358; Gal. (1535), WA40I :40f., 20ff. /LW26:4–5; Ibid., WA40I :368, 26 / LW26:232–233; Kirchpost.G., W211:1930.18. 46. Wein., WA10I/1:343f., 24/ CS, 3/2:238; cf. Ibid., WA10I/1:113, 14; Kirchpost.E, W212: 136.25/ CS, 3/2:151. 47. Gal. (1519), WA2:495, 2/ LW27:227: “Interim autem, dum iustifcatur et sanatur; non imputatur ei, quod reliquum est in carne peccaturu…” Cf. Rom., WA56:272, 3/ LW25:260; Wider Hans., WA51:520, 7/ LW41:218; Kirchpost.E., W212:625.15/ CS4/1:335; Promodisp. Pall, WA39I :252, 8.

198 M. Ellingsen We see Luther construing Justifcation as a process when doing apologetics in Disp.just., WA39I :96f., 24ff/ LW 34:166–167, though he may be rejecting that conclusion. Also see Serm.Bu., WA2:718, 19/ LW35:15 (where he still speaks of rendering satisfaction); Grnd., WA7:343,27/ LW32:28; Rom., WA56:217, 8/ LW25:202–203; Ibid., WA56:272f., 17ff./ LW25:260–261; Disp.just., WA39I :83, 16/ LW34: 152; Ibid., WA39I :98, 7/ LW34:167. 48. Disp.just., WA39I : 83, 16./ LW 34:152: “Iustifcari enim hominem sentimus, hominem nondum esse iustum, sed esse in ipso motu seu cursu ad iustitiam.” Cf. Ibid., WA39I :98f., 7ff./ LW34:167, 168. Luther here may be referring to the infusion of the qualities in the faithful as Sanctifcation. Also see Gal. (1535), WA40II:24, /LW27:21; Promodisp.Pall., WA39I :252.5. For a proponent of these positions, see Karl Holl, “Zur Verständigung über Luthers Rechtfertigungslehre,” Neue kirchliche Zeitschrift, XXXIV (1923), 165ff. 49. Rom., WA56:379, 2ff./ LW25:268–369. For a proponent of the later dating of The Tower Expereince, see Ernst Bizer, Fides ext auditu: Wine Untersuching űber die Entdecking der Gerechtigkeit Gottesduch Martin Luther (3rd ed.; Neukirchen: Neukirchener Verlag, 1966), esp. p. 19; cf. Alister McGrath, Luther’s Theology of the Cross (Oxaford and Cambridge, MA: Blackwell, 1990), pp. 90, 117ff. For advocates of a later date, see Uuras Saarnivaara, Luther Discovers the Gospel (St. Louis: Concrodia Publishign House, 1951), pp. 123ff. Also see Oscar Bayer, Martin Luther’s Theology, trans. Thomas Trapp (Grand Rapics MI: Wm. B. Eerdmans, 2008), p. 47. 50. Grnd., WA7:345, 12/ LW32:28. 51. Pred. 1523), WA12:497, 30ff.; Dict.Ps., WA3:52f.,42ff./ LW10:62; Ibid., WA3:56, 35/ LW10:68; Gen., WA44:771, 3ff./ LW8:261–262; 2.Ps., WA5:22, 6ff./ LW14:284; Rom., WA56:275, 17/ LW25:262; Ibid., WA56:382, 21/ LW25: 372; Ibid., WA56;502, 14ff./ LW25:496–497. 52. See Roman Catholic Church – Lutheran World Federation, “Joint Declaration On the Doctrine of Justifcation” (1997); Otto Pesch, Die Theologie der Rechtfertigung bei Martin Luther und Thomas von Aquin (4 vols; Mainz: Walbergerger Studien der Albertus-Magnus- Akademie, 1967); Harry J. McSorley, Luther: Right Or Wrong? (New York: Newman Press, 1969). 53. Rom., WA56:172, 3/ LW25:151: “Et hic iterum ‘Iustitia Dei’ non ea debet accipi, qua ipse Iustus est in seipso, Sed qua nos ex ipso Iustifcamur, quod ft per fdem euangelii.”

9 JUSTIFICATION 199 Cf. Ibid., WA56:36, 1/ LW25:30; Ibid., WA56:37, 18/ LW25:31; Ibid., WA56:215, 16/LW25:201; Ibid., WA56:262, 19/ LW25:249. 54. Vor.Lat., WA 54:185f., 21ff./ LW 34:336–337: “Ego autem, qui me, utcunque irreprehensibilis monachus, vivebam, sentirem coram Deo esse peccatorem inquietissimae conscientiae, nec mea satisfactione placatum confdere possem, non amabam, imo obediam iustum et punientem peccatores Deum, tacitaque sin non blaspehmia certe ingenti murmuratione indignabar Deo… intelligere eam, qui iustus dono Dei, vivit nempe ex fde, et esse hanc sententiam, revelari per euangelium iustitiam Dei scilicet passivam, qua nos Deus misericors iustifcat per fdem…” On the passivity of faith, see Gut.Werk., WA6:244, 3/ LW44:72; Gal. (1535), WA40I : 40f., 28/ LW26:4. 55. Adv. (1522), WA10I/2:35f., 24ff.: ”Das wortt rechtfertigung, soll hie nit vorstanden warden von der gerechtichkeyt damit got richtet, wie man nennett die gestrenge gerechtichkeyt gottis… sondern es soll die gnade heyssen, damit er uns rechtfertigung macht.” 56. Disp. Schol. Theol., 69, 81, WA1:227f., 24ff./ LW31:14; Lib.christ., WA7:64, 5ff./ LW31:364. 57. Gal. (1535), WA40I :47, 15/ LW26:8: “Nihil ergo facimus nos, nihil operamur ad hanc iustitiam consequendam? Respondeo: “Nihil…” Cf. Disp.just., WA39I :836, 10/ LW34:153; Vor. Lat., WA54:186, 3/ LW34:337. 58. Gal. (1535), WA40I :40, 15/ LW26:4; Rom., WA56:3, 6/ LW25:3. 59. Kirchpost.G., W211:1837.6/ CS3/1:329–330: “Darum so heist einer nicht ein Christ daher, das er viel thue; sondern darum, dass er von Christo was nehme, schőpfe und lasse sich nur geben. Wenn einer nicht mehr nimmt von Christo, so ist er kein Christ mehr, so dass der Christen Name nur in Nehmen bleibe und nicht im Geben oder Thun, und dass ser von niemand nichts nehme den von Christo.” Cf. Jes. (1527–1530), WA31II:527, 31/ LW17:345. 60. Disp.Schol.Theol., WA1:226, 8/ LW31:12: “Non effcimur uisti iusta operand, sed iusti facti operamur iusta.” 61. Dup.just., WA2:145, 7/ LW31:297; Disp.just.,WA39I :109, 1 / LW34:178; Rom., WA56:269ff., 21ff./ LW25:258ff.; Jes. (1527– 1530), WA31II:88, 2/ LW16:123; Ibid., WA31II:85, 30/LW16:120. While explaining a fresh understanding of his spiritual pilgrimage in 2.Ps., WA5:144, 1, Luther claims that we are clothed in righteousness. 62. Dict.Ps., WA3:462f., 24ff./ LW10:404; Ibid., WA3:466, 27/ LW10:408. 63. Jes. (1527–1530), WA31II:526, 1/ LW17:342: Nam credere est iusticiam germinare.” 64. Dict..Ps., WA3:175, 9/ LW10:146; Rom., WA56:158, 10/ LW25:136.

200 M. Ellingsen 65. Gal. (1535), WA40 I :45, 24/ LW26:7; Ibid., WA40 I :47f., 30ff./ LW26:7, 9; Ibid., WA40I : 41, 3/ LW26:5; Ibid., WA40I :424f., 26ff./ LW26:6; Ibid., WA40I :46, 20/ LW26:8; Dup.just., WA2:145, 9/ LW31:297. 66. Dict.Ps., WA3:42f., 32ff./ LW10:47; Ibid., WA3:462f., 32ff./ LW10: 404. 67. Rom., WA56:52, 7/ LW25:46 [imputare]; Promodisp. Pall., WA39I :228, 7; Ibid., WA39I :230, 8; Gal. (1535), WA40I :364, 24/ LW26:229f.; Ibid., WA40I :387, 18/ LW26:245. Also see Rom., WA56:41, 2ff./ LW25:35 [where Luther uses both reputare and imputare]; Ibid., WA56:268f., 27ff./ LW25:257 [reputare]; Disp.just., WA39I :97, 16/ LW34:166–167. Additional references available in nn.199, 200. 68. Augustine, De nuptiis et concupiscentia (418/420), I.XXV.28; Bernhard Lohse, Martin Luther’s Theology: Its Historical and Systematic Development, trans. and ed. Ray A. Harrisville (Minneapolis: Fortress 1999), p. 261. This challenges the critical perspective of Augustine’s lack of infuence on Luther offered by Julius Kostlin, Martin Luther: Sein Leben und seine Schriften, Vol.1 (5th ed.; Berlin: Alexander Duncker, 1903), p. 138, and Alister E. McGrath, Iustitia Dei: A History of the Christian Doctrine of Justifcation (2nd ed.; Cambridge and New York: Cambridege University Press, 1998), pp. 25–27, 47; Alister E. McGrath, The Intellectual Origins of the European Reformation (Malden, MA and Oxford: Blackwell, 1987), esp. p. 177. 69. Disp.just., WA39I :83, 22/ LW34:153. 70. Grnd., WA7:345,/ LW32:28; Latom., WA8:111f., 29ff./ LW32:235f.; Schmal.Art., III.13, WA50:250, 15ff./ BC325.1–2. 71. Jes. (1527–1530), WA31II:439, 5ff./ LW17:230, 22. 72. Gal. (1535), WA40I :589, 25/ LW26:387. 73. Rom., WA56:334, 15/ LW25:322: “Quia Apostolus loquitur, vt signifcet sonet hominem potius ausserri peccato remanente velut relicto et hominem expugari a peccato potius quam econtra.” 74. Rom., WA56:248, 25/ LW25:235. 75. Promodisp.Pall., WA39I ;219, 7; Ibid., WA39I ;250f., 24ff.; Antinom. (1), WA39I ;374, 18; Ibid., WA39I ;392, 1; Antinom.(3), WA39I ;529, 3; Gal. (1519), WA2:477, 29/ LW27:202; Promodisp.Fab., WA39II:274, 19; Gal. (1535), WA40I :534f., 35ff./ LW26:349; Wein., WA10I/1:467, 1/ CS3/2: 281; Ev.Joh.6–8, WA33:659f., 37ff./ LW23:404. Also see pp. 66–67, n. 259. 76. Res., WA1:593, 4ff. / LW31:189ff.; Lib.christ., WA7:54f., 31ff./ LW31:351.Also see Gal. (1535), WA40I :443, 23/ LW26:284; 2.Ps., WA5:608, 6; Jes. (1527–1530), WA31II:435, 11/ LW17:225; Ibid., WA31II:525, 24/ LW17:342; Ibid., WA31II:434, 2/ LW17:223; Pred. (1522), WA10III:356, 17; Ibid., A10III:358, 7; Kirchpost.E., W212L266f.

9 JUSTIFICATION 201 56/ CS3/2:289; Hspost., W213II:2603.16/ CS7:226–227; Wein., WA10I/1:72, 9/ LW52:15. 77. Ep. 1.Joh., WA20:741, 37/ LW30:294. 78. Wein, WA10I/1:72, 15/ LW52:15: :… das eyn iglicher Christen mag sich diesser gepurtt Christi nitt weniger frewen und ruhmen, den, alsz were auch, gleych wie Christus leyplich von Marien gebornn.” 79. Rom., WA56:298, 22/ LW25:286; Capt. Bab., WA6:514, 12/ LW36: 38–39. 80. Thes.Wel., WA39I :45, 33/ LW34:110. 81. Ps.51, WA40II:422, 27/ LW14:377–378: “Sed nos de gratia aliter docemus et credimus, nempe quod Gratia sit continua et perpetua operatio seu exercitatio, qua vapimur et agimur Spiritu Dei…” Cf. Vor. N.T., WADB7:8, 10/ LW35:369; Latom., WA8:106, 10/ LW32: 227. 82. Pred. (1522), WA10III:239, 13. 83. Wein., WA10I/1:232, 22/ CS1/1:206; Disp.just., WA39I :83, 28/ LW34: 153. For more on faith as comprerhension or apprehension, see Thes. Wel., WA39I :45, 21/ W34:110. 84. Gal. (1535), WA40I :228f., 33/ LW26:129. 85. Ibid., WA40I :229f., 22ff./ LW26:130; Gal. (1519), WA2:502, 29/ LW27: 239. 86. Kl. Kat., I.2. WA30I :243, 14/ BC 351:2; Dtsch. Kat., I.1, WA30I :133, 2/ BC386.2; Vor. N.T., WADB 7:11, 16/ LW35:370. 87. Latom., WA8:114/ LW32:239. 88. Som. Post. (Cruc.), WA21:487f., 39ff. 89. Kirchpost.G., W211:1103f.28/ CS2/1:360. 90. Rom., WA56:299, 2/ LW25:286. 91. Gal. (1535), WA40I : 233, 18/ LW 26:132. 92. Wein., WA 10I/1:125/ CS, 3/2:164. 93. Latom., WA8:112, 1 /LW32:235–236: “Ecce fdes non satis, sed fdes quae se sub alas Christi recondat et in illius iustitia glorietur.” 94. Wein., WA10 :281, 11/ LW52:96; 1 Pet., WA12:313, 1/ LW30:59; cf. Disp.just., WA39I :83, 26/LW34:153. 95. Latom., WA8:114, 20/ LW32:239. 96. See Note 93, above. Also see Kirchpost.G.,W211:102f.28/ CS2/1:360; Gal. (1535), WA40I :232, 23/ LW26:132; cf. Gal. (1535), WA40I :229, 22/ LW26:130. 97. Vor.Ps., WA40II:560, 15/ LW12:262: “Sicut autem, qui in medio fumine mersus forte apprehendit ramum arboris, quo se quamvis aegre sustentat, ne pereat, Ita nos quoque in mediis peccatis, morte, turbationibus apprehendimus Christum infrma fde, ea tamen fdes, quantulacunque sit, tamen servat nos et dominatur morti ac conculcat diabolum et omnia.”

202 M. Ellingsen cf. Pred. (1525), WA17I :72, 17 98. Ev.Joh., 6–8, WA33:37, 9/ LW23:28. 99. See Note 97. 100. Pred. (1522), WA10III:308, 16; Wein., WA10I/1:518, 5/ LW52:157. 101. I Pet., WA12:313, 1/ LW30:59: “Das sich keyner auff seyn eygene frümicheyt, sondern auff Christi gerechtickeyt verlusse, und auff alles was Christus hat.” 102. Wieder, WA26:172, 19/ LW40:260: “Gottes wort ist grösser und furnemlicher denn der glaube, Sintemal nicht Gottes wort auff denn glawben, sondern der glawbe auff Gottes wort sich bawet und gründet, Dazu der glawbe ist wanckelbar und wondelbar. Aber Gottes wort bleibt weiglich.” 103. Unter.Visit., WA26:228, 181/ LW40:304. 104. Krichpost.G., W211:1091.16/ CS2/1:347: “Nun muss es an den Tag kommen; den die Sonne lässt ihren Ausgang darum nicht, ob ich faul bin und gern wollte eine Stunde oder zwei noch schlaffen.” Cf. Kirchpostr.G., W211:720.4/ CS1/2: 347–348. 105. Hspost., W213II:2005.3/ CS6:113: Nun ists wahr, das Glaubens Predigt ist eine sehr liebliche, füsse Predigt; aber eine subtile, hohe und fährliche Predigt, sonderliche Herzen. Denn wenn man den Glauben predigt, so ists von eitel Gnade gepredigt… Predigt man aber den Glauben und die Gnade nicht, so fallen die Leute auf eigene Werke und müssen endlich verzweifeln.” 106. 1.Pet., WA12:271, 9/ LW30:15; Vor. N.T., WADB7:10, 6/ LW35:370; cf. Ev.Joh.6–8, WA33:286, 19/ LW23:181 (though in this homiletical context of exhortation Luther claims that we get the gift of faith when we ask for it); Gal. (1535), WA40I :41f., 5ff./ LW26:4–6. 107. Wein, WA10I/1:152, 1; cf. Ibid., 10I/1:186, 1/ LW52:45; Dr.Sym., WA50: 273, 10ff./ LW34:216. 108. Kirchpost.G., W211:1088.8/ CS2/1:344: “So kannst du ihm nun nicht nachlaufen, er läuft dir…” Cf. Gal. (1535), WA40I :130, 12/ LW26: 101. 109. Pred. (1522), WA10III:355, 24. 110. Disp. Heid., WA1:365, 9/ LW31:57: “ut facit iustus, bonos, saprenes, rabiustas et se effuit potious et bonum tiibuit.” 111. Vor. N.T., WADB7:10, 6/ LW25:370–371: “Aber glaub ist eyn gottlich werck ynn uns, das uns wandelt und neu gespirit aus Gott… O es ist eyn lebendig, schefftig, thettig, mechtig ding umb den glawben, das unmuglich ist, das er nicht on unterlas solt guts wircken…” Cf. Pred. (1523), WA12:442, 4. 112. Capt. Bab., WA6:530, 16/ LW36:62: “Est enim optus dei, non hominis, sicut Paulus docet. Caetera nobiscum et per nos operator, hoc unicum in nobis et since nobi operature.”

9 JUSTIFICATION 203 Cf. Gal. (1535), WA40I :130, 12. LW26:64; Ibid.,WA40I :164, 18/ LW26:88; Ibid., WA40I : 610, 15/ LW26:401–402; Adv., WA10I/2:39, 22/ CS1/1:27; Vor. N.T., WADB7:7, 14/ LW35:368; Ibid., WADB7: 10, 6/ LW35:370. 113. Ps.51, WA40II:410, 14/ LW12:368” Tota enim ratio iustifandi quoud non passive est.” 114. See Note 35 for the quotation. 115. Kirchpost.E., W212:497.16/ CS4/1:200–201; Ibid., W212:493.8/ CS4/ 1:197. 116. See Ch.5 on the Sprit working faith. 117. Kirchpost.E., W212:106.11/ CS3/2:119. 118. TR (1543), WATR5:250, 26/ LW54:456–457. 119. Schlus., WA30II:496, 26/ LW40:464: “Darnach dencke, as die schlüssel oder vergebung der sunden nicht stehet auff unser rew oder wirdigkeit… Rewen soltu (das ist war), Aber das darumb die vergebunge der sunden solt gewis warden und das schlüssels werck bestettigen, das heisst den glauben verlassen und Christum verleugnet…” 120. Vor.Lat., WA 54:186, 16/ LW 34:337: “Postea legebam Augustinum de spiritu et litera, ubi praeter spem offndi, quod it ipse iustitiam Dei similiter interpretatur: qua nos Deus induit, dum nos iustifcat.” See Philip Melancthon, The Augsburg Confession (1530), 20.1213; Hans-Ulrich Delius, Augustin als Quelle Martin Luthers (Berlin: Walter deGruyter, 1884); Bernhard Lohse, “Die Bedeutung Augustins fur den jungen Luther,” Kerygma und Dogma 11 (1965):116–135; Walther von Loewenich, Luther’s Theology of the Cross, trans. Hebert J. A. Bouman (Minneapolis, MN: Augsburg, 1976), p. 66; Eric Gritsch, Martin – God’s Court Jester: Luther in Retrospect (Philadelphia: Fortress Press, 1983), pp. 12, 16, 73; Lewis Spitz, Luther and German Humanism (Variorum: Aldershot, 1996), pp. 93–101; Heiko A. Oberman, Luther: Man between God and the Devil, trans. Eileen Walliser-Schwarzbart (New York and London: Doubleday, 1992), esp. p. 180; Leif Grane, Modus Loquendi Theologicus: Luthers Kamp um der Erneuerung der Theologie (1515–1518) (Leiden: E. J. Brill, 1975), pp. 60–62. 121. Julius Kostlin, Martin Luther: Sein Leben und seine Schriften, Vol.1 (5th ed.; Berlin: Alexander Duncker, 1903), p. 138; Alister E. McGrath, Iustitia Dei: A History of the Christian Doctrine of Justifcation (2nd ed.; Cambridge and New York: Cambridge University Press, 1998), pp. 25–27, 47. Also see Jaroslav Pelikan, Reformation of Church and Dogma (1300–1700), Vol.4 of The Christian Tradition (Chicago: University of Chicago Press, 1984), pp. 140–141, 252–253, where others who felt Augustine was not the principal ancestor of the Reformation are listed.

204 M. Ellingsen 122. Augustine, De spiritu et littera (412), 9.15: Justiti, inquit, Dei manifestata est: non dixit, Justitia hominis, vel justitia proppriae voluntatis; sed justitia Sei, non qua Deus Justus, est, sde qua hominem, cum justifcat impium…” 123. See the references in Notes 67–69 and my “Augustinian origins of the Reformation reconsidered,” Scottish Journal of Theology 64 (1) (2011): 13–28. 124. Disp.just., WA39I :83, 24 /LW 34:153: “Iam certum est, Christum seu iustitiam Christi, cum sit extra not et aliena nobis, non posse nostris operibus comprehendi.” 125. Gal. (1535), WA40I :589, 8/ LW26:387: “Ideo nostra theologia est certa, quia point nos extra nos: non debeo niti in conscientia mea…, sed in promissione divina, veritate, quae non potest fallere.” 126. Serm. (1514–1517), WA1:140, 35/ LW51:29–30. 127. Kirchpost.E., W212:93.30/ CS3/2:106: “...er genugsam zeigt, dass viel Dinges sei, das usn zur Gorge treibt; aber in dem allen sollen wir nichts sorgen, sondern das Gebet uns halten, und das Gott befehlen und bitten, was uns fehlt.” 128. Pred. (1528), WA27:223, 8: “Du must nicht conscientiae tuae und fulen plus credere quam verbo quod de domino praedicatur, qui suscipicit peccatores, quos videbis, quam laudet et mit grossen freuden celestum, quando ita potest pugnare cum conscientia, ut dicas: du leugst, Christos hat war, non tu.” 129. Wein., WA10I/1:332, 4/ CS3/2:229: “Denn es soll hie nit furcht oder worcker seyn, das er frum und gottis kind sey auss gnaden…” Cf. Hspost., W213II:2125.14/ CS6:221. 130. See p.164, n.31. 131. Gal. (1535), WA40I :575, 31/ LW26:377–378. 132. Ev.Joh.304, WA7:106, 3/ LW22:384–385. 133. Lib.Christ, WA7:58, 4/ W31:356: Ex iis clare videre potest quilibet, quo modo Christianus homo liber est ab omnibus et super onmia, ita ut nullis operibus ad hoc indigeat, ut iustus et saluus sit, sed sola fdes haec ominia largitur aborde.” 134. Gal. (1535), WA40I :578, 25/ LW26;379. 135. Kirchpost.G, W211:694.38/ CS1/2:317; Stuf., WA40III:343, 24. 136. Disp.Heid., WA1:365, 11/ LW31:57: “Ideo enim peccatores sunt pulchri, quia diligunter, non ideo diligunter, quia sunt pulchri. Ideo amor hominis, futig peccatores, malos.” 137. Hspost., W213II:1732.8/ CS5:347.

9 JUSTIFICATION 205 138. Jes. (15 27–1530), WA31II:92, 6/ LW16:129: Nunc habeo, quo nitar et fdam in quem respiciam, videlicet deum iam non iratum et percucientem, sed salvantem ex omini periculo et malo.” 139. Ev.Joh. (3–4), WA47:106, 31/ LW22:384: “Dan ob dich deine sunde und gewissen gleich plagen und drucken, und du dich fur Gottes gerichte furchtest, So wisse, es sey nun umbgekeret, und das Gerichte sey hinweg.” 140. Kirchpost.G., W211:705.25/ CS1/2:330: “Muss doch das Herz gleich vor sich selbst erschreden, und denken: Meinst du auch, dass es wahr sei, dass die Majestät so Himmel und Erde geschaffen, sollte sich meines Glendes so hoch annehmen und mich so gnädlich ansehen… wie kann solche Gnade und Schatz von menschlichen Herzen, ja, von einigen Creatur begriffen werden?” 141. Fast., WA17II:244, 25. 142. Hspost., W213II:2557.20/ CS7:190. 143. Antinom.(2), WA39I :435, 18. 144. Ev.Joh.14–15, WA45:589, 29 / LW24:41. 145. Kirchpost.E., W212:262.44/ CS3/2:283: “Wieweil den Gott seine Gnade gibt solchen Wirken und durch ihren eigenen Fleiss Bereitern, so muss Christus ein Hansbutzen bleiben. Was dürfen sein, wenn sie die Gnade in ihrem eigenen Namen und Thun mőgen erlangen?” 146. Dict.Ps., WA3:191, 1/ LW10:162: “Quia nullus benedict Dominum, nisi qui sibi displicet et se maledicit et euidues solus placet.” 147. Gal. (1535), WA40I :545, 30/ LW26:356: “Quae fdes est pertinacissimus intutus qui nihil aspicit praeter Christum victorem peccati et montis et largitorem iustitiae, salutis et vitae aeternae.” 148. Pred. (1539), WA47:668, 9/ LW55:9–10 (for Angst). 149. Pred. (1523), WA12:688, 24. 150. Jes. (1527–1529), WA25:387f., 39ff.; cf. Fast. (1518), WA1:275, 4/ LW51: 46; Ep. 1.Joh., WA20:755, 18/ LW30:300; Kirchpost.G., W211:680.2/ CS1/ 2:303; Stuf., WA40III:335, 20. 151. Wein., WA 10I/1:101, 13/ CS, 3/2:146: “Glewbistu aber, szo ists nitt müglich, das davor deyn hertz nitt sullt fur freuden ynn gott lachem, frey, sicher und mütig werden. Denn wie mag wyn hertz trawrig odder unlustig bleyben, das da nit zweyffellt, Gott der sey yhm fruntlich und halte sich gegen yhm als eyn gutter frund, mit dem er sich alsz mit yhm selbs allisz dings vol vormüge?” 152. Kirchpost.G., W211:750, 6/ CS1/2:381: “Wenn aber Christus kommt, lässt er äuserliche Widerwärtigkeit bleiben, stärkt aber die Person, und macht aus Blődigkeit ein unerschrocken Herz, aus dem Zappeln keck…” 153. See the 2nd and 3rd quotations on p.177.

206 M. Ellingsen 154. Gal. (1535), WA40I :131f, 25ff. / LW26:66: “Et verum est doctrinam Euangelii adimere hominibus omnem gloriam, sapientiam, iustitiam etc. et ista tribuere soli Creaturi qui ex nihilo omnia facit. Multo autem tutius est tribuere nimium Deo, quam hominibus.” See Ibid., WA40I :588, 12/ LW26:386. 155. Kirchpost.G., W211:198.120/ CS1/1:217: “Ich sehe nicht, was sie mőgen anzeigen, dazu Christus noth sein, wenn ich durch meine Werke mag Gottes Gnade erlangen.” Gal. (1535), WA40I :237, 26/ LW26:135; Hspost., W213II:2498.20f./ CS7:138. 156. BR (1516), WABR1:35, 29/ LW48:13: “Christus enim non nisi in preccatribus habitat.” 157. See Note 136 for the quotation. 158. Jes., WA31II:330, 28/ LW17:88: “Nostra gloria igitur est in nostris oculis et mundi aspectu vilescere. Oportet nos revera in nostris oculis et tocius mundi nihil esse… In illa desperacione extrema audimus: “Tu es preciosus ante oculos meos.’ Quia tibi es nihil, ideo mihi eris gloriosus.” Cf. Ibid., WA31 :165, 9/ LW16:230–231. 159. Rom., WA56:159, 4ff./ LW25:137: “Sed omnino Christianus verus ita debet nihil proprium habere, ita omnibus exutus esse… Idcirco in istus omnibus sic oportet se habeere in humilitate, quasi adhuc nihil habeat, et nudam misericordiam Dei expectareeum pro Iusto et sapiente reputantis.” 160. Hspost., W213II:1917.15/ CS6:36. 161. Kirchpost.G., W211:714.50/ CS1/2:340; cf. Wein, WA10I/1:27, 11/ CS3/2:119. 162. TR (1537), WATR3:443f., 23ff./ LW54:240. 163. Formula of Concord (1580), SD III.17–18; Martin Chemnitz, Loci Theologici (1591), II.250; Caspar Brochmann, Universae Theologiae Systema (1633), 574. 164. Tuomo Mannermaa, Christ Present in Faith: Luther’s View of Justifcation, ed. Kirsi Stjerna (Minneapolis: Fortress, 2005), esp. pp. 43ff.; Tuomo Mannermaa, “Justifcation and Theosis in Lutheran-Orthodox Perspective,” in Union with Christ: The New Finnish Interpretation of Luther, ed. Carl E. Braaten and Robert W. Jenson (Grand Rapids, MI: Wm. B. Eerdmans, 1998), pp. 25–41; Tuomo Mannermaa, Hat Luther eine trinitarische Ontologie? Luther und die trinitarische Tradition (Erlangen: Luther-Akademie Ratzenburg, 1994), pp. 43–60; Regin Prenter, Spiritus Creator, trans. John M. Jensen (Philadelphia: Muhlenberg Press, 1952), pp. 8, 10–11, 28–29; Paul Althaus, The Theology of Martin Luther, trans. Robert C. Schultz (Philadelphia: Fortress Press, 1966), pp. 234–235.

9 JUSTIFICATION 207 Among critics of the Finnish approach include Timothy Wengert, “Review of Carl E. Braaten and Robert W. Jenson (eds.), Union with Christ: The New Finnish Interpretation of Luther’s Theology,” Theology Today 56 (1999):432–434, and Aaron O’Kelley, Did the Reformers Misread Paul? (Eugene, OR: Wipf and Stock, 2014), esp. pp. 71–73. 165. Res., WA1:557, 25/ LW31:129; BR (1516), WABR1.79, 58/ LW48: 35–36. For other examples where Luther relies on Mystical insights in contexts related to despair or exhorting Christian living, see Rom., WA56:413, 18/ LW25:404–405; Ibid., WA56:377f., 24ff./ LW25: 367–368; Dict. Ps., WA3:124, 29ff./ LW10:119–120. Also see references to being willingness to be resigned to hell in Chapter IX. Cf. Johannes Tauler, Predigten, V.146, 21. The infuence of Mysticism on the “young” Luther has been a dominating interest among many Luther-scholars. John Dillenberger, God: Hidden and Revealed (Philadelphia: Muhlenberg Press, 1953), conducted a thorough survey of the attitude of scholarship on this issue until the mid-1950s. Among those who have considered the matter are Rudolf Otto, Westostliche Mystik (Gotha: Leopold Klotz, 1926), pp. 277ff.; Hermann Hering, Die Mystik Luthers in Zusammenhang seiner Theologie und in ihrem Verhaltnis zur altern Mystik (Leipzig: J. C. Hinrichs, 1879); Julius Kostlin, The Life of Martin Luther, trans. John Morris (Philadelphia: Lutheran Publication Society, 1883), esp. pp. 87–88; William Braun, Die Bedeutung der Concupiszenz in Luthers Leben und Lehre (Berlin: Trowitsch, 1908), p. 295; Siegfried Lommatzsch, Luthers Lehre vom ethisch-religiosen Standpunkt aus und mit besonderer Berucksichigung seiner Theorie vom Gesetz (Berlin, 1879), p. 141; Karl Holl, “Die Rechtgeritgungslehre in Luthers Vorlesung uber den Romberbrief mit Rucksicht auf die Frage der Heilsgewissheit,” Gesammelte Aufsatze zur Kirchengeschichte, Vol.1 (Tubingen: J. C. B. Mohr, 1932), pp. 148–149. With the notable exception of Bengt Hoffman, Luther and the Mystics (Minneapolis: Augsburg Publishing House, 1977), more recent Luther-research has tended to stress the Reformer’s discontinuity with Mysticism. See Walther von Loewenich, Luther’s Theology of the Cross, trans. Herbert Bouman (4th ed.; Minneapolis: Augsburg Publishing House, 1976), p. 166; Roland Bainton, Here I Stand (New York: Abingdon Press, 1950), pp. 42–43; Heiko Oberman, Werden und Wertung der Reformation (Tübingen: JCB Mohr, 1977), pp. 110–112; Robert N. Wilkin, “The Doctrine of Repentance in Church History” (2004), at http://bible.org/seriespage//-doctrine-repentance-churchhistory, accessed July 18, 2015; Scott Hendrix, “Martin Luther’s

208 M. Ellingsen Reformation of Spirituality,” in Harvest in Martin Luther’s Refections, ed. Timothy Wengert (Grand Rapids, MI: Wm. B. Eerdmans, 2004), p. 255. 166. Vor.D.T., WA1:378, 21/ LW31:75; cf. Theologia Germanica (n.d.), III: “Das got alle menschen an sich même, de da sint und ie wâren, und in allen vormenschet wurde und st in im vorottet, und geschehe es nit auch an mir…” It should be noted that Luther is critical of Mysticism when addressing polemics, a move that explains his use of the Forensic View of Justifcation in such contexts. See Rom., WA56:299, 25ff./ LW25:287; TR (1533), WATR1:302f., 30ff./ LW54:112; Capt.Bab., WA6:561f., 34ff./ LW36: 109. It could be argued that in these cases only particular kinds of Mysticism were critiqued. But the point is that scholars on both sides of this dispute are correct regarding Luther’s writing in different contexts. 167. Serm. (1514–1517), WA1:28, 2732: “Ideo Deus ft homo, ut homo fat Deus. Ideo virtus ft informa, ut infrmitas fat virtuosa.” Also see Gal. (1535), WA40I :20, 29. 168. Pred. (1525), WA17I :438, 14ff/ CS, 4/2:279–280: “Und wir so erfullet werden ‘mit allerley Gottes fulle,’ das ist auff Ehreische weyse soviel geredet: das wir erfullet warden auff alle weise, damit er voll macht und voll Gotttes werden…” Cf. Fast. (1525), WA17II:74, 25ff. (uttered while seeking to instill confdence); Wein., WA10I/1:100, 8/ CS3/2:145–146. 169. Som.Post. (Cruc.), WA 21:458, 11–12/ CS, 2/1:316: “Das ist je ein treffiche schone und (wie S. Petrus sagt ii Petri 1.) der teweren und aller grossesten Verheissungen eine, uns armen, elenden Sundern gescheckt, das wir auch Gottlicher natur teilhaftig werden sollen und so hoch geadelt, das wir nicht allein durch Christum sollen von Gott geleibet werden, sein gunst und Gnad als das hohest, tewrest Heligthumb haben, sondern yn, den Herrn selbs…” Cf. Ps.101, WA41:98, 31ff./ LW13:243; Gal. (1535), WA40I :182, 15/ LW26:100. 170. Wein., WA10I/1:518, 7/ LW52:157. 171. Gregory of Nyssa, De Instituto Christiano (385), II, Deum. For such an assessment of the Eastern position, see Christoforos Stavropoulos, “Partakers of Divine Nature,” in Eastern Orthodox Theology: A Contemporary Reader, ed. Daniel B. Clendenin (Grand Rapids, MI: Baker Books, 1995), pp. 190–191. Cf. Johannes Tauler, Predigten, V.146, 21; Theologia Germanica (n.d.), III. 172. Ep. 1.Joh., WA20:698, 29/ LW30:268” Similes erimus, non iidem…” cf. Ander Ep.Pet., WA14:19, 1ff. / LW30:154–155, where Luther claims that partaking of the divine nature is merely to share God’s qualities.

9 JUSTIFICATION 209 173. Kirchpost.E., W212:765.13/ CS4/2:146; Gal. (1535), WA40I :285, 5/ LW26:168. 174. Lib.christ., WA7:54, 31 / LW31:351: “Tertia fdei gratia incomparabilis est haec. Quod animam copulat cum Christo, sicut sponsam cum sponso. Quo sacramento (ut Apostolus docet) Christus et anima effciuntur una caro. Quod si una caro sunt verumque inter eos matrimonia... huius unici fgurae sint tenues, Sequitur, et omnia eorum communia fera tam bona quam mala…” Cf. Adv., WA10I/2:31, 19/ CS1/1:28; Jes. (1527–1530), WA31II: 432, 4/ LW17:221; Ev.Joh.6–8, WA33:232f., 24/ LW23:149. 175. Betra.Leid.Christ., WA2:138, 19ff./ LW42:10 176. Heb., WA57III :125, 2ff./ LW29:132. Luther claims here that though God uses suffering to make us perfect it is not the suffering itself that makes perfect, but how suffering makes Christ the perfect Example and Author of salvation. 177. Kl.Proph., WA13:694f., 23/ LW18:410–411: “Regnum Christi mysticus caminus est pergans scoriam veteris Adae… Christus non tantum depurator sed etiam depuration ipsa est, non tantum faber sed et iguis, non tantum fullo sed et sapo… Hoc sentiunt Christiani, qui minus affcinntur opibus, minus metuunt mortem et contemnunt omnia saecularia, Ea vis est ignis et sapo.” 178. Hspost., W213II:1420f.14/ CS5:82. 179. Kirchpost.E., W212:887.46/ CS4/2:279: “Ist nun die Summa: Ich werde geneidriget oder erhőhet, miss mich, wie du willst, reiss mich hierher oder dorthin, so fnde ich Christum da. Denn er hat alle Dinge in seinen Händen, im Himmel und Erden… Darum wenn er in meinem Herzen wohnt, so bleibt der Muth stehen; wo ich hinkomme und fahre, kann ich nicht verloren werden. Denn wo Christus, mein Herr, bleibt, da bleibe ich auch.” Cf. Gal. (1535), WA40I :282f., 33ff./ LW26:167. 180. 2.Ps., WA 5:72, 38ff. / LW 14:347; Ibid., WA5:128, 37ff.; 166, 12ff.; Heb., WA 57III:91, 20; Dup.just., WA 2:147, 15ff./ LW31:300–301; Gal. (1535), WA40I :285f., 24/ LW26:168; Gal. (1535), WA40I :285f., 24ff./ LW26:168–169; Gal. (1519), WA2:535, 24/ LW27:289; Res., WA1:593, 14/ LW31:190; 2.Ps., WA5:608, 16; Ibid., WA5:605, 11; Lib. Christ.,WA7:25f, 26ff./ LW31:351–352; Serm.hoc.Sak., WA2:742ff., 15ff./ LW35:49ff.; Jes. (1527–1530), WA31II: 332, 21/ LW17:90–91; Gut.Werk., WA6:207, 25/ LW44:26–27; 1 Pt., WA12:281, 19/ LW30:26; Gal. (1535), WA40I :540, 17ff./ LW26:352; Kirchpost.G., W211:1808.13/ CS3/1:300; Ibid., W211:1748ff., 5ff./ CS3/1:238– 242; Krichpost.E., W212:162f.32ff./ CS3/2:180. 181. Ev.Joh.6–8, WA33:522, 2/ LW23:325. 182. Lib.christ., WA7:54, 31/ LW31:351; Promodisp.Pall., WA39I :204, 12.

210 M. Ellingsen 183. Lib.christ., WA 7:63, 33; 69, 12/ LW 31: 368, 371; Gal. (1519), WA2:502, 12 /LW 27:238; Gal. (1535), WA40I :283, 7–9 / LW 26:167. Cf. Butz., WA 18:529, 13/LW14:204. 184. Gal. (1535), WA40I :229, 15/ LW26:129–130. 185. Antinom (2), WA39I :435, 18. 186. Pred. (1525), WA17I :438, 14. 187. Lib.christ., WA7:53, 15ff./ LW31:349; Pred. (1522), WA10III:271, 11. 188. Ev.Joh, 14–15, WA45:591, 27ff. /LW24:143: “Das ist (sage ich) das heubtstück dadurch der mensch ausser und uber sich ynn Christum feret… Darnach gehets wider von oben herab also: Wie ich ynn Christo bin, also ist wider umb Christus ynn mir. Ich hab mich sein angenomen und bin inn in gebrochen aus der sund, tod, und Teuffels gewalt getretten.” 189. Gal. (1535), WA 40I : 285f, 24/LW 26:168: “Verum recte docenda est fdes, quod per eam sic conglutineris Christo, ut ex te et ipso fat quasi una persona quae non possit segregari… Ita, ut haec fdes Christum et me arcticus copulet, quam maritus est uxori copulatus.” 190. Ibid., WA 40I :48, 8/ LW26:9: “Das ist argumentum huius Epistolae, hoc agit, nos dilgenter instituat, confortet in cognition perfecta huis iusticiae. Amissa hac doctrina et articulo amisimus amnia.” Cf. Ibid., WA 40I :110, 1/ LW27:87; Ibid., WA 40I :40, 15/ LW26:4. 191. Ibid., WA 40I :235, 21/ LW26:134: “Quia inquantum est Christianus, est supra legem et peccatum. Habet enim in corde suo tanquam gemmam in annulo Christum, legis Dominum.” Cf. Ibid., WA 40I :229, 28 / LW26:130 (though there is also a reference to God counting us righteous). 192. Ibid., WA 40I : 235f., 31 /LW 26:134: “Hinc Christianus etiam maior est toto mundo, quia hoc parvum, ut videtur, parvitas huius doni est maior mundo, quia ipse Christus maior.” 193. Lib.christ., WA 7:69, 14/LW 31:371: “per fdem sussum rapitur supra se in deum…” 194. Gal. (1519), WA 2:535, 24/ LW27:289: “Quia per fdem effcitur Christianus unus spiritus et unum Christo.” Cf. Ibid., WA2:503f., 20ff./ LW27:241; Kirchpost.G., W211:1130. 18/ CS2/1:388. 195. Dup. just., WA 2:146, 14/ LW31:298; Res., WA 1:593, 14/ LW31:190; cf. Schmal.Art., III.XIII (though reference is made to our not being “reckoned” as sinful); Gal. (1535), WA40I :285, 5/ LW26: 168: “Sed fdes facit exte et Christo quasi unam personam.” 196. Serm. (1514–1517, WA 1:140, 15/ LW51:29. 197. 2.Ps., WA5:128f., 39ff. 198. For examples of the Finnish School’s tendency to synthesize the Forensic view of Justifcation with the Union with Christ model, see Simo Peura,

9 JUSTIFICATION 211 “Christ as Favor and Gift: The Challenge of Luther’s Understanding of Justifcation,” in Union with Christ: The New Finnish Interpretation of Luther,” eds. Carl Braaten and Robert Jenson (Grand Rapids, IM: Wm. B. Eerdmans, 1998), esp. p. 56; Tuomo Mannermaa, Christ Present in Faith: Luther’sView (Minneapolis: Fortress, 2005), pp. 55–61. 199. Disp.just., WA 39I :83, 16ff. / LW 34:153–154; Gal. (1535), WA40I :233, 22/ LW26:132. 200. Serv.arb., WA18:772, 11/ LW33:271. 201. Ps.51, WA 40II :352f., 33ff. / LW 12:328; cf. Gal. (1535), WA 40I : 370, 19ff. /LW26:233–234; CS6:101–102. For a reference to a divine tribunal, see Pred. (1531), WA34II:140, 6; Gal. (1535), WA40I :229, 28/ LW26:130. 202. 2Ps., WA5:204, 26; Rom., WA56:287, 16/ LW25:274; Ibid., WA56: 269, 27/ LW25:257; Gal. (1535), WA40I :229, 29/ LW26:130. 203. Hspost., W213II:1817.32/ CS5:430 (a Christian life context); Ev.Joh. 14–15, WA45:654, 8/ LW24:212; cf. Disp.just., WA39I :95, 23/ LW34: 164; Ibid., WA39I :83, 35/ LW34:153 (addressing apologetics and polemics); Gal. (1535), WA40I :233, 25/ LW26:132–133. 204. Rom., WA56:272, 17/ LW25:260. God’s righteousness is said to be like an umbrella, covering us from the heat of God’s wrath, in Disp.just., WA39I :90, 13/ LW34:170. 205. Matt.5–7, WA32:368, 7/ LW21:82: “er sie gar aus dem register tilget, un nimer mehr gedencket.” Cf. Kirchpost.E., W212:438.5/ CS4/1:136. 206. Hspost., W213II:1920.25/ CS6:39. 207. Disp.just., WA39I :109, 1 /LW34:178: “Extra nos esse est ex nostris viribus non esse. Est quidem iustitia possessio nostra, quia nobis donata est ex misericordia, tamen est aliena a nobis, quia non meruimus eam. Cf. Ibid., WA 39I :83, 22 / LW 34:153; TR (n.d.), WATR6:71, 17; Jes. (1527–1529), WA 25:336f., 24ff.; Ps.51, WA 40II :352f., 33ff. / LW 12:328; Dup.just., WA2:146, 29/ LW31:299; Jes. (1527–1530), WA31II:86, 19/ LW16: 121; Ibid., WA31II:88, 2/ LW16:123; Gal. (1535), WA40I :229, 25/ LW26:130; Disp.just., WA39I :83, 23/ LW34:153. On our righteousness as Christ’s righteousness, see also Gal. (1519), WA2:491, 17/ LW27:222. 208. Rom., WA56:158, 10/ LW25:136: “Deus enim nos non per domesticam, Sed per extraneam Iustitiam et sapientiam vult saluare, Non que veniat et nascatur ex nobis, Sed que aliunde veniat in nos, Non que in terra nostra oritur, Sed que celo venit.” For the context, see Ibid., WA56:3, 6/ LW25:3. 209. Ev.Joh.16, WA 46:44, 34 / LW24:347: “Das ist jhe eine Wunderliche Gerchtigkeit, das wir sollen gerecht heissen oder Gerchtigkeit haben,

212 M. Ellingsen welche doch sein werck, sein gedancken und kurtz gar nichts in uns, sondern gar ausser uns in Christo…” Cf. Gal. (1535), WA 40I :41, 3/ LW26:4; PS.51, WA40II:410, 1/ LW12:368. 210. Gal. (1519), WA2:49f., 37ff./ LW27:227; Serm. Tauf., WA2:732, 9/ LW35:35–36. 211. Rom., WA56:199, 16/ LW25:182: “ita Deum quoque electurum esse eos et placentiam in illis habi furum Non inteligentes, quod contra Deus non nisi animam contemptibilerm et eligentem abiici in domo Dei ac se spreta alios eligentem in eisque placentem eligat atque complaceat.” 212. Serv.arb., WA18:719, 25/ LW33:191; also see Ibid., WA18:614f., 40ff./ LW33:36–37. 213. Rom., WA56:400, 1/ LW25:389–390. 214. Disp.Schol.Theol., 32, WA1:225, 25/ LW31:11. 215. Serm. Breit., WA2:690, 10/ LW42:105. 216. Serv.arb., WA18:685, 1/ LW33:139; Gen., WA43:463, 5/ LW5:50; Serv.arb., WA18:689, 18/ LW33:145. 217. Serv.arb., WA18:753, 36/ LW33:242: “Non disputamus, quid operante Deo possimus, sed quid nos possimus, videlicet an iam creati ex nihilo aliquid nos faciamus vel conemur illo generali motu onmipotentiae, ut paremur ad novam creaturam spiritus.” Cf. Ibid., WA18:618, 11ff./ LW33:41, on how Predestination follows from his view of Providence. 218. TR (1533), WATR1:234f., 24ff./ LW54:90–91: “Geht nit ad praedestionem, sed das er iustitiam legis ernidder legt.” 219. Gal.(1535), WA40I :139f., 30ff./ LW26:71–72. 220. Rom.,WA56:404, 28/ LW25:394; Ibid., WA56:165, 19/ LW25:145; Ibid., WA56:387, 4/ LW25:377; Serv.arb., WA18:632f., 27ff./ LW33: 61–62. 221. Sterb., WA2:690, 10/ LW42:105; Vor. N.T., WADB 7:24, 1/ LW35:378; cf. TR(1537), WATR3:492, 4/ LW54:249. 222. Rom., WA56:400, 1/ LW25:389; Ibid., WA56:182, 10/ LW25:163; Cf. Vor. N.T., WADB7:25, 1/ LW35:378. 223. Ibid., WA56:3, 6/ LW25:3: “Summa est intention Apostoli in ista Epistola est omnen Iustitiam et sapientiam propriam destruere et peccata/atque Insipientiam/, que non errant (i.e. propter talem Iustitiam non esse putanbantur a nobis), rursum statuere augere et magnifcare (i.e. facere, vt [sic “ut”] agnoscantur adjuc stare et multa magna esse) ac sic demim pro illis /vere/ destruendis Christum et Iustitiam eius nobis necessaries esse.” Cf. Ibid., WA56:394, 28/ LW25:385.

9 JUSTIFICATION 213 224. Ibid., WA56:429, 11/ LW25:421: “Quin etiam eodem verbo subindicat seipsum esse authorem reprobationis aliorum.” Ibid., WA56:182, 14/ LW25:163: “Hec enim duo quomodo consonent et quo Iudicio Iusta sint, sc. Quod Deus vult me obligari et omnes, et tamen non dat gratiam, nisi cui velit, Nec vult omnibus, Sed electionem in illis sibi reseruat: hec, inquam, in futuro videbimus.” Cf. Ibid., WA56:381ff., 14ff,/ LW25:371–378; Ibid., WA56:397ff., 7ff./ LW25:387–390. 225. Ibid.(1515–1516), WA56:181f., 24ff./ LW25:162–163. 226. Serv.arb., WA18:689f., 32ff./ LW33:146; Ibid., WA18:707, 12/ LW33:172; Ibid., WA18:707f., 32ff./ LW33:173–174; Ibid., WA18:720f., 28ff./ LW33:192–193; Ibid., WA18:616, n.1/ LW33:39; Ibid. (1525), WA18:754, 1/ LW33:242–243; Ibid., 18:78f, 1ff./ LW33:289–290; Ibid., WA18:713, 25ff./ LW33:282; Ibid., WA18:7782f., 36ff./ LW33:272. 227. Ibid., WA18:719, 4/ LW33:190: “Scilicet hoc offendit quam maxime sensum illum communem seu rationem naturalem, quod Deus mera voluntate sua homines deseart, induret, damnet, quasi delectetar peccatis et cruciatibus miserorum tantis et aeternis, qui preaedicatur tantatae misericordiae et bonitatis etc.” Cf. Ibid., WA18:707f., 32ff./ LW33:173–174; Ibid., 18:713, 25ff./ LW33:182. LW33:146; Rom., WA56:404, 13/ LW25:394. 228. 1.Pet., WA12:262, 8ff./ LW30:6: “Sei sind erwellt (spricht er)… Gott wirt nict alle menschen ynn hymel lassen… Es ligt nicht an unserm willen, sondernn an Gottes willen und erwellung.” 229. Rom., WA56:385, 23/ LW25:375–376; I Tim., WA26:35, 13/ LW28:261; Gen., WA43:263f., 42ff./ LW4:177. 230. Serv.arb., WA18:633, 7ff./ LW33:62–63: “Ut ergo fdei locus sit, opus est, ut omnia quae creduntur, abscondantur. Non autem remotius absconduntur, quam sub contrario obiectu, sensu, experientia… Sic aeternam suam clemntiam et misericordiam abscondit sub aeterna ira. Iustitiam sub iniquitate. Hic est fdei summus gradus, credere illum esse clementem, qui tam paucos salvat, tam multos damnat, credere iustum, qui sua voluntate nos necessario damnabiles facit…” Cf. Ibid., WA18: 633, 15/ LW33:62–63; Ibid., WA18:706, 8ff./ LW33:171; Ibid., WA18:685, 27/ LW33:140; 2.Ps., WA5:175, 3ff.; 1 Pet., WA12:262, 8/ LW30:6; Ex., WA16:116f., 17ff.; Rom., WA56:92, 3/ LW25:82; Ibid., WA56:182, 14/ LW25:163; Ibid., WA56:386, 8/ LW25:376; Ibid., WA56:429, 11/ LW25:421; Ibid., WA56:392f., 25/ LW25:382f. 231. Serv.arb., WA18:719, 4/ LW33:190. 232. Ibid., WA18:709, 6/ LW33:175; Ibid., WA19:616,n.1/ LW33:39. 233. Ibid., WA18:719, 4/ LW33:190; cf. Wein., WA10I/1:210f., 18ff./ LW52:63.

214 M. Ellingsen 234. Serv.arb., WA18:719, 9/ LW33:190: “Et quis offendertur? Ego ipse non semel offenses sum usque ad profundum et abyssum desperationis, ut optarem nunquam esse me creatum hominem, antequam scirem, quam salutaris illa esset desperation et quam gratiae propinqua.” 235. Ibid., WA18:785, 26/ LW33:292. 236. Rom., WA56:387f., 27ff./ LW25:378. 237. Wein., WA10I/1:210, 11/ LW53:62: “Item, szo macht auch sagen: der ewige wille macht willen den unwillen, unnd der unwille begreysst yhn nit.” 238. Kl.Proph., WA13”114, 24/ LW18:112: “euangelium salutis… perveniet etiam ad gwentes et praedicabitur ubique in toto orbe terrarium, postes nullum erit vel locorum vel personarum discrimen.” 239. Som.Post. (Cruc.), WA21:490f., 35ff.: “…Und wer weis, ob ich dazu erwelet bin? Antwort: Sihe doch die wort an wie un von wem er redet: ‘Also hat Gott die Welt geliebet,’ Item: ‘Auff das alle, die an yn gleuben.’ Du heisset die Welt nicht allein S. Petrus, Paulus, sondern das ganz menschlich Geschlecht, alles miteinander, und wird hie seiner ausgechlossen, Fur alle ist Gottes Son gegeben…” Cf. Rom., WA56:309, 7ff./ LW25:296; Gal. (1535), WA40I :139f., 30ff./ LW26:71–72. We even fnd this teaching suggested in Serv.arb., WA18:782f., 30ff./ LW33:287–289, as Luther seeks to comfort despair. Also see Vor. N.T., WADB7:23f., 26ff./ LW35:378, as when only focusing on the interpretation of Scripture Luther merely refers to Predestination, with no reference to or election to reprobation. The many references to faith as a Work of God, cited above in Notes 106, 112, also suggest Single Predestination, as no reference to God withholding faith is made in these texts. 240. Haus., WA52:142, 12: “So dagegen ihene, die Gott däfur halten, das er nicht jederman die selikeyt gonne, entweder verzweysslete oder sichere, gottlose leute…” 241. Jon., WA19: 200f., 33/ LW19:48: “Das heyst den ausser der gnaden reich bleyben und widder die gnaden Sundigen, wenn man so frum wird ynn etlichem werck odder wesen, das man nicht vergebung noch gnade dazu bedarff, sondern on gnade und vergebung das werck selbs fur gut gnug und reyn gnug helf… das ist denn sunde ynn den heyligen geyst, die nicht kan vergeben werden, das ist, sie hat nicht gnade, da durch sie möcht vergeben werden, wie alle ander sunde haben, die an solchen zusatz geschehen.” 242. 1Tim., WA26:36, 1/ LW28:262: Quando ero salute distingnimus in hominess fdeles et infdes, sie ex istis locis conclude, quod intelligat hune locum de gernerali i.e. omnes hominis salvat ipse fdeles fu non fdeles etiam Bo, quia tribuit victoriam etiam impiis regibus…”

9 JUSTIFICATION 215 243. Krichpost.G., W211:1107.38/ CS2/1:364. 244. Ev.Joh.1–2, WA46:653, 11/ LW22:134; Wein., WA10I/1:503.15/ CS3/2: 309. 245. Ser.Bereit., WA2:690, 10/ LW42:105–106; BR(1532), WABR12:136, 41; BR(1539), WABR11:166, 14. 246. Ev.Joh.14–15, WA 45:612, 6/ LW24:165; Ibid., WA45:14, 15/ LW24: 58; Ev.Joh.16, WA46:545, 6/ LW22:10. 247. Gen., WA43:460, 26/ LW5:46): “Si credus in Deum revelatum, et recipis verbum eius, paulatim etiam absconditum Deum revelabit…. Qui flium reiicit, amittit cum revelato DEO etiam non revelatum. Si autem frme fde revelato Deo adhaeseris, ita ut cor tuum sic sentiat te non omissurum Christum, etiamsi omnibus spoliatus fueris: tum certissime praedistinatus es, et absconditum Deum intelliges: imo iam de praesent intelligis.” 248. Ab.Chr., WA26:509, 13/ LW37:372; Kurz.Bek., WA54:143f., 17ff./ LW38: 290–291; Gen., WA44:677, 27/ LW8:134; TR (1540), WATR5:9, 7/ LW54:397. 249. 1 Pet., WA12:367ff., 17ff./ LW30:112–115; Ibid., WA12:375f., 22ff./ LW30:120–121); Torg., WA37:35–72. 250. Kurz Bek., WA54:154., 17ff./ LW38:302–303; TR (1532), WATR2:103, 14/ LW54:152. 251. Gen., WA42:621f., 40ff./ LW3:103–104: “Cum igitur Deus natura misericors sit, non ideo deteriore conditione eos esse sinet, quod, vel circumcisionem in veteri Testamento, vel baptos, um in novo conseququi non potuere.” Cf. Ibid., WA42:626, 26ff./ LW3:110; Ibid., WA42:647, 35/ LW3: 140; Ibid. (1539–1541), WA43:361, 24/ LW4:314. 252. Ibid. (1539), WA43:90, 5/ LW3:300; Ibid. (1539–1541), WA43:388, 22/ LW4:350. 253. Brief. Rech., WA10II:322, 2/ LW43:51. 254. Ibid., WA10II:325, 3/ LW43:54: “Das were wol eyn ander frag, ob Got etlichen ym sterben oder nach dem sterben den glawben sont geben und also durch den glawben sont selig machen. Wer wollt daran zweyffeln, das er das thus kunne. Aber das ers thue, kan amnnichtbewzysen Den… wol lesen, das er todten zuvor widder auff erweckt hat und also den glauben geben.” Ibid., WA10II:323f., 27ff/ LW43:53. 255. TR (1537), WATR3:492, 4/ LW54:249. 256. Gal. (1535), WA40I :679,20/ LW26:453: “Discendus est igitur diligentur articulus iustifcationis; is salus erigere contra infnita illa scandala et consolari nos potest in omnibus tentationibus et persecutionibus.” 257. Ev.Joh.14–15, WA45:590, 29/ LW24:142: “Zuletzt werdet jr auch das lernen. Das ich werde ihn euch sein. Denn ir werdet nicht allein solche

216 M. Ellingsen tröstliche zuversicht oder sicherheit, unverzagt hertz und unerschrocken mut haben durch mich gegen dem Vater, das er euch gnedig sey und so wenig mit euch zörne als mit mir. Sondern wenn jr solchs wisset und habt, so werdet jr des auch gewis sein, was jr redit, predigt, lebt und thut, das sol recht und gut, ja mein selbst wort und werck sein und heissen.” 258. Kirchpost.G., W211:694.38/ CS1/2:317. 259. TR (1532) WATR 1:100, 23/ LW54:21: “Unser Herrgot muss ein frommer man sein, das er die buben kan lieb haben. Ich kan es nit thun, und din doch selb ein bub.” 260. Som.Post. (Cruc.), WA22:106, 18/ CS4/2:157: “Das ist der Welt unart, wenn man von vergebung der sünden on unser verdienst, aus latuer gnaden gegeben, predigt, das sie entweder saget, man verbiete gute werck oder wil daraus folgern und schliessen, das man moge fort in sundern leben und thun, was man wolle, So doch hie billlich sol das widerspiel folgen, das durch diese lere die Leute willig wurden guts zu thun, Gotte zu lobe, dand und heren…” 261. Kirchpost.E., W212:786.1/ CS4/2:168: “den die Sunde wird je nicht dazu vergeben, dass Man sie thus soll, sondern dass sie aufhőren sole…” 262. Ev.Joh.14–15, WA45:662, 5/ LW24:220. 263. Ev.Joh.6–8, WA 33:107,3: “Es sind unser wenig, die diesen Artikel wissen und verstehen, und ich handele in darumb fűr und fűr, das ich seer fűrchte, wenn wir das heubt gelegt haben, er werde balde vergessen sein und wider dahin fallen…”

217 Sanctifcation (holiness) is the doctrine pertaining to the Christian life, what it looks like. The Reformer defnes Sanctifcation as bringing us to the Lord.1 As we shall observe, Luther like all the Reformers typically distinguished, but related Sanctifcation and Justifcation, just as he did with faith and works. Luther contends that Sanctifcation, holiness in our lives, is a work of grace, a work of Christ. He states that “Through His holy and pure life Christ has sanctifed our shameful and sinful life.”2 We have already noted that Sanctifcation is a Work of the Spirit.3 When exegeting texts, Luther typically referred to holiness in a manner compatible with his Reformation breakthrough, as an alien reality which does not entail the eradication of our sin. He writes: If mercy is this abundant, then there is no holiness in us. Then it is a fctitious expression to speak of a “holy man…” Those whom we call “holy” are made holy by an alien holiness, through Christ, by the holiness of free mercy… Therefore let us keep quiet about holiness and holy people. We know that those have been made holy who have become conscious sinners instead of unconscious sinners. They do not presume to have any righteousness of their own – for it is nonexistent – but begin to have an enlightened heart.4 In that sense, Luther can claim that for a Christian “all your life… is throughout divine.” Christ is in our works.5 CHAPTER 10 The Christian Life (Sanctifcation) © The Author(s) 2017 M. Ellingsen, Martin Luther’s Legacy, DOI 10.1057/978-1-137-58758-9_10

218 M. Ellingsen Not surprisingly, then, when Luther is addressing concepts that lead him to affrm salvation sola gratia, there seems to be a passivity involved in Luther’s view of the Christian life at some points (esp. when addressing Pelagian abuses). He claims that when grace is given our role is not acting, keeping still.6 In that spirit (with a word for our time when people think being “spiritual” takes the place of being Christian) Luther notes that making good people is not what the Gospel is about. It is more than piety. It is about receiving: To make good people does not belong to the Gospel, for it only makes Christians. It takes much more to be a Christian than to be pious. A person can easily be pious, but not a Christian. A Christian knows nothing to say about his piety, for he fnds in himself nothing good or pious… So one is not called a Christian because he does much, but because he receives something from Christ, draws him and lets Christ only give to him.7 As Luther puts it elsewhere: “Good works do not make a man good, but a good man does good works.”8 We have already noted his claim when exhorting works in a sermon that our sins are forgiven not with the design that we should continue in them but should cease committing them.9 Works are just the fruits of faith, Luther claims.10 Put symbolically, the tree comes before the fruit.11 This is a clear indication that Sanctifcation for Luther is distinct from Justifcation (though he does not seem to posit a separation). The Reformer asserts that the love of God has us do works of love.12 No good can come about without grace.13 Luther proclaims in a sermon: We cannot give God anything; for everything is already His, and all we have comes from Him. We can only give Him praise, thanks, and honor.14 In such homiletical contexts Luther refers to faith as a living thing which makes a man a new creature, converts him, and changes his conduct.15 Elaborating on these points he writes: Oh, it is a living, busy, active, mighty this faith, so it is impossible that it should not do good. It does not ask if good works should be done, but before one asks, has done them and is always active.16

10 THE CHRISTIAN LIFE (SANCTIFICATION) 219 Elsewhere Luther writes: God is satisfed with my faith… Therefore He wants me to do my works to beneft my neighbor… He doesn’t need my works at all… God is rich enough Himself without me and my works. He lets me live on earth, however, so that I may show the same kind of friendship to my neighbor that God has graciously shown to me.17 When justifed by grace we do good works, for Christ does all in us.18 The love of God which lives in man loves sinners, evil persons, and weaklings in order to make them righteous, good, wise, and strong. Rather than seeking good, the love of God fows forth and bestows good.19 Grace is not cheap; it leads to good works. The Reformer writes, while engaged in polemics: Grace is not alone; it comes in such a way that faith and love are joined to it. It creates a new man so that I believe in Christ.20 Works are absolutely necessary in Luther’s view, but do not save.21 In faith we cannot help but do them. The Reformer makes a similar point in a sermon: Therefore faith is something very powerful, active, restless, effective, which at once renews a person and again regenerates him, leads him altogether in a new manner and character of life, so that it is impossible not to do good without ceasing.22 For Luther, then, Christian life is all about nothing more than faith and love.23 But, he adds, if we compare faith and works it is like comparing a sun to candle-light.24 Luther’s contextual approach on this matter of the role and status of good works is made explicit by the Reformer: When the matter under consideration is not justifcation, we cannot praise highly enough the good works God prescribed … But the works that are done outside faith, though in appearance they seem to be very holy, are under sin and the curse of God.25 Luther adds when dealing with living the Christian life that all the works of one made righteous by faith are righteous.26 But elsewhere when engaged in polemics it is noted that having been made righteous we do

220 M. Ellingsen righteous deeds and that the passive righteousness given in Justifcation leads to active righteousness.27 The works that follow then are truly pleasing to God.28 Jews and Turks are highly praised for their external works. Luther adds that they may surpass many times Christians in that regard.29 But these external good works are not works of love that justify, he claims. As Luther makes clear in a polemical context, apparently good works do not justify any more than a monkey who might imitate certain human actions can be said to be good deeds. Likewise only those made righteous can do righteous deeds.30 What the Christian Looks like As noted previously, the whole of Christian life is one of repentance.31 Repentance is hatred of self.32 It must continue to death.33 Of course we have already noted how at some points Luther’s discourse on repentance could be regarded as playing a role in our Justifcation. And it is true that in some cases it is not as clear if his discussion of repentance is referring to Sanctifcation as a process or to Justifcation. Of course if the latter, this would ft the pattern we have already identifed insofar as in these texts Luther was dealing with exhortation to Christian life. And we have observed that it was in these contexts that he continued to employ Roman Catholic images in describing Justifcation.34 These commitments are manifested in the Reformer’s identifcation of humility as a characteristic of the Christian life.35 If not humbled so that we retain our self-confdence, it is easier to presume that there are some works through which we may obtain salvation.36 This a displeasure with the self, Luther notes (points made especially when concerned with those taking sin too lightly).37 Related to this is Luther’s reliance on the Mystical concept of the Christian being willing to be resigned to hell (resignatio ad infernum) should it be God’s Will. He speaks this way when exhorting Christian life.38 When explaining God’s working with the hard-hearted Luther comforts with the Mystical image of contending that God takes the faithful to hell before He brings them back.39 But as we noted in the last chapter, the Reformer renounces Mysticism when exhorting faith. When concerned about sloth in the Christian life he would even infict suffering on ourselves if we do not have actual sufferings in our time.40 In addressing contexts when he seeks to offer comfort, he claims that Christians

10 THE CHRISTIAN LIFE (SANCTIFICATION) 221 are called to suffer, expect trouble.41 Suffering is said to be part of the Christian life.42 It seems that God can use the suffering we experience to work good in our lives: Happy is the Christian who… can say: “See I am being fertilized and cultivated as a branch on the vine. All right, dear hoe and clipper, go ahead. Chap, prune, and remove unnecessary leaves. I will gladly suffer it, for these are God’s hoes and clippers. They are applied for my good and welfare.43 Living the Christian life comes with some cost: To love does not mean, as the sophists imagine, to wish someone well, but to bear what is burdensome to you and what you would rather not bear.44 It is the sole purpose of all suffering of Christians to promote our Christian life and to bear fruit for a fuller knowledge and a stronger confession of the Word, a more certain hope…45 Luther says while preaching against reason that the Christian is a hero who constantly deals with impossible things.46 Elsewhere he claims that we are involved in a work of cleansing.47 In other contexts concerned with the Christian life Luther speaks of a sacrifcial lifestyle.48 These sacrifces make us priests.49 This is a life of offering God thanks.50 Since all Christians are priests in this sense Luther speaks of the Priesthood of All Believers.51 Luther describes the life of thanks we priests offer to please God: We cannot give God anything, for everything is already his, and all we have comes from Him. We can only give Him praises, thanks, and honor.52 Baptism in the Christian Life The Christian life and our common priesthood is related to Baptism. This commitment links to Luther’s concept of living your Baptism.53 The Reformer does not expressly refer to sacrifce, but it is implied in claiming that in Baptism we slay sins and so are all priests.54 Sin remains after Baptism; but in Baptism we die to sin and rise with Christ.55 This

222 M. Ellingsen prepares the Christian for death, as when we live this way we have been dying his whole life, dying since Baptism: A Christian is a person who begins to tread the way from his life to heaven the moment he is baptized in the faith… He is prepared at all times, whether death comes today, tomorrow, or in one, two, or ten years; for in Christ he has already been transported to the other side. We cannot be safe from death for a minute; in Baptism all Christians begin to die, and they continue to die until they reach the grave.56 The Hiddenness of the Christian Life Luther distinguishes godly men and Christians. Godly men are worthy of praise, but a Turk can be this and not a Christian. The Christian depends on Christ.57 Interpreting a text in one of his sermons Luther proclaims: But the inner man cannot be forced to do out of his own free will, what he should do, except by the grace of God change the heart and make it willing.58 We are not righteous in ourselves; the righteousness is hidden.59 We note again how Luther teaches that the Christian life is hidden while addressing polemical contexts and sometimes when offering comfort.60 The Reformer writes: Outwardly Christians stumble and fall from time to time. Only weakness and shame appear on the surface, revealing that Christians are sinners who do that which displeases the world. Then they are regarded as fools, as Cinderellas, as footmats for the world, as dammed, impotent, and worthless people. But this does not matter. In their weakness, sin, folly, and frailty there abides inwardly and secretly a force and power unrecognizable by the world and hidden from its view, but on which for all that carries off the victory; for Christ resides in them and manifests Himself to them.61 No surprise, Luther contends. We can count on having the devil and the world as our enemies and count on experiencing every misfortune and grief. Where God’s Word is preached the cross will not be far away.62 It takes much more to be a Christian than to be pious [to have faith]. A person can easily be pious but not a Christian. A Christian knows nothing to say about his piety [faith], for he fnds in himself nothing good and pious …63

10 THE CHRISTIAN LIFE (SANCTIFICATION) 223 … If you do not want to have the Gospel or be a Christian, then go out and take the world’s side. Then you will be its friend and no one will persecute you. But if you want to have the Gospel an Christ, then you must count on having trouble, confict, and persecution wherever you go.64 Christians are people who go against the grain, Luther claims: For whoever is not disposed willingly to despise all things and to be prepared to suffer, will not bless and praise God for long, but will take offense at Him quickly. To be sure, some praise and bless Him, as long as He does what they desire and as long as He allows them what they want. But then He is not Christ, neither does He do Christ’s Work with them, but He is what they are and desire.65 To live right in the present world, mark you, like living in a saloon, chastely in a brothel, godly in a gaiety ball, uprightly in a den of murders.66 From Christ all good things fow into us.67 Blessed with Freedom Luther contends that we have been overwhelmed with Christ’s riches. Because we have this abundance of good things we will want to give ourselves as Christ to our neighbors.68 We can give away our works to others, needing no beneft from them because we do not need the works in order to be godly.69 We are like children who receive an inheritance. It came as a gift, and yet we must co-labor to increase it.70 All our skills and possessions are gifts of God, according to Luther.71 In that sense we are passive practicing the Christian life.72 He speaks of how we are changed by grace from our lowly state as clay to become lovely jugs: Thus in all temptations let us frmly believe that we are not mere [dirt] of the streets but clay of the Potter, God Who will reshape us. We are the clay of the Potter, not the mire [dirt] of the streets.73 The Christian is intoxicated with the things of God: Since the promises of God are holy, true, righteous, free, and peaceful words of goodness, the soul which clings to them with a frm faith will

224 M. Ellingsen be so closely united with them and absorbed by them that it will not only share in all their power but will be saturated by them.74 Luther says that the Christian life is like a sandwich—inside a new person in Christ fanked by the Word on one side and works on the other.75 As he puts it in the same sermon: When I am baptized or converted by the Gospel, the Holy Spirit is Present. He takes me as clay and makes of me a new creature, which is endowed with a different mind, heart, and thoughts, that is, with a true knowledge of God and a sincere trust in God’s grace. To summarize, the very essence of my heart is renewed and changed. This makes me a new plant, one that is grafted on Christ the Vine and grows from Him.76 Christianity, then, is not just a garment, but a free, spontaneous way of life: Christ wants to indicate that Christianity is not put on like a garment, nor does it consist in the adoption of a new manner of living… It is a new birth brought about by God’s Word and Spirit; there must be an entirely new person from the bottom of the heart. Then, when the heart is born anew in Christ, fruits will follow naturally, such as confession of the Gospel, works of love, obedience, patience, chastity, and others.77 Another way Luther put it is to claim that being justifed by grace, Christ Himself does all the works we do in us.78 At numerous points in his corpus Luther expressly claims we are free from the Law.79 It is abolished, he claims. For where laws rule “there is no end of commands and percepts.”80 Just as a living person cannot refrain moving about, eating, and drinking and laboring, it being impossible that such activities should cease while he lives, no one need command and drive him to do such works… so nothing more is required in order that good works may be done in faith.81 To the slothful Luther would urge that this freedom be used in a disciplined way.82 Faith preserves believers’ consciences so they know they are free from preoccupation with the self.83 About this freedom, Luther comments: … faith liberates us from the Law. Not a physical liberation, effected by separating us from the Law, by removing us from its jurisdiction; but

10 THE CHRISTIAN LIFE (SANCTIFICATION) 225 freedom that we satisfy the demands of the Law; we satisfy it by knowing and possessing the Holy Spirit, Who brings us to love the Law.84 Luther claims that the Law ceases when Christ comes.85 As we have previously noted, in his view we are free in the sense that the Law no longer condemns.86 Of course we could not have fulflled it anyway: Observe, no one is able to fulfll the Law until he is frst liberated from it… All who perform good works simply because commanded, and from fear of punishment or expectation of reward are under the Law. Their piety and good deeds result from constraint and not from a willing spirit.87 In response to concerns about minimizing sin, Luther claims that we are free from the Law and act spontaneously through the Spirit.88 The forgiven sinner is dead to the Law, no longer owing it obedience.89 In a 1526 sermon Luther claimed that “love makes and keeps Commandments and breaks them again… Only faith has the right to command love…”90But love does not look on what is right nor does it contend, it is present only to do good, and so it does even more than it is obliged to do, and goes beyond what is right.91 Relying on the concept of Justifcation as Union with Christ, on the image of being married to Jesus, Luther helps further explain how our freedom leads to good works, while articulating the logic of faith: It further follows from this that a Christian man living in this faith has no need of a teacher of good works, but he does whatever the occasion calls for, and all is well done… We may see this in an everyday example. When a husband and wife really love one another, have pleasure in each other, and thoroughly believe in their love, who teaches them how they are to behave to one another, what they are to do or not to do, say or not to say, what they are to think?92 Elsewhere he elaborates further on this point: A Christian is already one with Christ and already has participation in Him. He is member of the member, and fesh of the fesh, just as a wife shares in the name and property of her husband. So the Christian in his entire being becomes a participant with God… So we are altogether Christ’s, since Christ has called us, and all our works are not our own but Christ’s.93

226 M. Ellingsen Drawing on this image of Justifcation that Christ lives in us leads the Reformer to affrm that we do not govern ourselves but are led by the Holy Spirit (Spirit of Christ): Besides the righteous man himself does not live; but Christ lives in him, because through faith Christ dwells in him and pours His grace into him, through which it comes about that a man is governed not by his own spirit but by Christ’s.94 The vacuum created in us when Christ overturns the Law is flled by the Holy Spirit.95 Because we have received grace does not mean that we are to sit in idleness.96 Therefore “not under the Law” does not mean liberty to do evil and to neglect good as we feel inclined. It means doing good and avoiding evil, not in consequence of fear, not from restraints and requirements of the Law, but from a pure and willing spirit. Freedom from the Law involves a spirit which would voluntarily do only good, as if the Law did not exist and our nature were prone to do good. It is a freedom paralleled by that of the body, which willingly eats drinks, assimilates, sleeps, moves, and performs all natural functions. No law, no compulsion, is neccessary.97 We do works to please God.98 To this point the Reformer adds: We cannot give God anything; for everything is already His, and all we have comes from Him. We can only give Him praise, thanks, and honor.99 Such love is not about us (another sense in which we live our lives as a sacrifce): A Christian loves his neighbor as a brother; he makes no difference between persons or things. He does not consider whether he is serviceable or not, whether he is wise or unwise. As for the rest, the world loves differently… But God loved all, even His enemies, without making any difference. Therefore, we too should love as brothers, even those who are not lovable.100

10 THE CHRISTIAN LIFE (SANCTIFICATION) 227 About this love Luther adds: To love does not mean, as the sophists imagine, to wish someone well, but to bear someone else’s burdens, that is, to bear what is burdensome to you and what you would rather not bear.101 But if you want to do right and have rest, let your neighbor’s malice and viciousness smother and burn itself out.102 Explaining the faith in a sermon Luther claims: A believer must be pious and must lead a good outward life. But the frst part, faith, is more essential. The second is never the equal of faith, although it is more highly prized by the world, which ranks good works above faith.103 Luther contends that Christians are both lords and servants.104 We become lords in Baptism, lords who can overcome death and sin, for heaven and all creation serve the Christian’s interests.105 And yet to this the Reformer adds “a Christian lives not in himself, but in Christ and his neighbor.”106 All good things become common. Luther writes: Remember that all the good things of God should fow from one man to another, and become common to all, so that each one may be as concerned for his neighbor as for his own self. All good things come to us from Christ Who has received us into His own life as if he had been what we are. From us they should fow to those who are in need of them.107 To this Luther adds, “As Christ has become the common possession of us all … we should also become common possession of one another.”108 Christians see that the poor are served with our possessions.109 These commitments in turn led the Reformer to concern about the poor and those in need in other contexts, commitments we have already observed in the Reformer’s Theology of the Cross and construal of God’s Providential activity.110 Luther claims that the liberated Christian gives God the glory.111 But a good life is also useful to others. The Reformer proclaims: Hence direct all the good you can do and your whole life to the end that it be good; but it is good only when it is useful to people and not to