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

228 M. Ellingsen yourself. You need it not, since Christ has done and given for you all that you might seek and desire for yourself …112 The world would be full of worship if we served our neighbors.113 This entails, as he asserts in a specialized exhortation to Christian faith context, that good works are more important than Indulgences.114 Luther reminds us that Christians and Christ are one Body. The hands with which we toil are Christ’s hands.115 We become Christs to each other.116 As a result, the world is like an inn, and we are just using its goods without getting attached to it: Thus they live in the world at all times… and concern themselves with the affairs of the home and of the state, govern commonwealths and rear families… and yet they are aware that they are exiles and strangers, like their ancestors. They make use of the world as an inn from which they must emigrate in a short time, and they do not attach their heart to the affairs of this life. They tend to worldly matters with their left hand, while they raise their right hand upward to the eternal homeland. No matter how they may be treated in this inn, it is satisfactory to them; for they know that eternal mansions have been prepared by the Son of God.117 We are just guests on earth.118 We should use temporal goods “the way a guest does in a strange place, where he stays overnight and leaves in the morning.” He does not “take possession of the property as though it belonged to him by right …”119 It is good to note here that Luther does not advocate a monastic-like renunciation of all goods, the practice of poverty. He did advocate giving up everything related to the First Table of The Ten Commandments, but that everything possessed concerning the Second Table be acquired and managed in order to give opportunity to obey these mandates.120 Thus we owe gratitude to God for all blessings, even vision, hands, and feet.121 In fact, thanks are praise are said to be all we can offer God.122 The Spontaneity of Good Works Luther famously writes on the subject, He [the Christian] ought to think: “Although I am an unworthy and condemned man, my God has given me in Christ all the riches of righteousness and salvation without any merit on my part… Why should I not

10 THE CHRISTIAN LIFE (SANCTIFICATION) 229 therefore freely, joyfully, with all my heart and with an eager will do all things which I know are pleasing and acceptable to such a Father Who has overwhelmed me with His inestimable riches? I will therefore give myself as a Christian to my neighbor, just as Christ offered Himself for me; I will do nothing in this life except what I see is necessary, proftable, and salutary to my neighbor, since through faith I have an abundance of all good things in Christ.”123 We become Christs to each other. Good works naturally follow, Luther adds while describing faith.124 Good works are spontaneous; they happen without our planning or consciously willing them.125 Christian love itself is spontaneous, Luther proclaimed in a sermon: A Christian should not draw his love from the person as the world does… But Christian love should well up from within the heart, should fow constantly like a fresh brook or rivulet; it will not be checked, dried up, and exhausted. Christian love says I do not love you because you are pious or wicked; for I do not draw my love from piety, as from an outside well, but from my own well, namely the Word that has been sunk in my heart.126 For where the Gospel is truly in the heart, it creates a new man who does not wait until the Law comes, but being so full of joy in Christ, and of desire and love for that which is good, he gladly helps and does good to everyone wherever he can, from a free heart, before he ever thinks of the Law.127 We, however, declare with Peter that faith is a power of God… Then good works follow from faith as a matter of course. Therefore one should not say to a believing Christian: “Do this or that work! For he does good works automatically and unbidden.128 The comfort of grace disposes us to lead godly lives.129 When the Gospel enters the heart, evil inclinations depart.130 Where the heart is right, Luther comments, there is no need of commands.131 It is impossible for faith not to be doing works incessantly.132 Oh it is a living, busy, mighty thing, this faith. It is impossible for it not to be doing good works incessantly.133 God makes us willingly do His will.134 His grace makes us restless to do good, Luther says in a sermon:

230 M. Ellingsen There is a spirit of restlessness amid the greatest calm, that is, in God’s grace and peace. A Christian cannot be still or idle. He constantly strives and struggles with all his might, as one who has no other object in life than to disseminate God’s honor among the people.135 Luther says we are now infamed with sweet concupiscence of love.136 Loved frst, we cannot but love God.137 Exposed to Christ, we cannot but want to do good: If you see in the crucifed Christ that God is so kindly disposed toward you that He even gives His own Son for you, then your heart in turn must grow sweet and disposed toward God.138 From Christ the good things fow into us and fow from us to those in need.139 We have a surplus of good from Christ that we cannot but give away.140 Our union with Christ in Justifcation has implications for our spontaneous actions: Thus we, too, have been joined with Christ into one Body and Being, so that the good or the evil that happens to me also happen to Him. When I strike you or harm you, or when I show you honor, I strike Christ, I do Him harm, I show Him honor; for whatever happens to a Christian happens also to Christ Himself; He has a stake in it.141 In Christ we join a common brotherhood, because we have a common inheritance.142 In a comment with rich implications for Social Ethics and Christian responsibility for the poor Luther writes (in 1519): Furthermore, if there is anything in us it is not our own; it is a gift of God. But if it is a gift of God, then it entirely a debt we owe to love, that is, to the law of Christ. If it is a debt owed to love, then I must serve others with it. Thus my learning is not my own; it belongs to the unlearned and is the debt I owe to them… Thus my wisdom belongs to the foolish, my power to the oppressed. Thus my wealth belongs to the poor, my righteousness to the sinners.143 We are bound to each other, suffering with each other like the body.144 Luther asks how we could hate or harm another human being who has

10 THE CHRISTIAN LIFE (SANCTIFICATION) 231 a body like God.145 All we do for Christians is not because of what they are as people for their own sakes, but because Christ is in them. He is to be honored.146 Consequently Christians should not expect anything in gratitude for their good deeds, Luther cynically obsverves.147 As he put it in one sermon: You just keep on saying, My good deed was wasted on him, so bring on another needy person and I’ll help him too.148 The Reformer notes that as Christ took on our burdens, so should we do likewise. Our conscience is so happy because of Christ that we cannot restrain ourselves.149 Luther writes: See, according to this rule the good things we have from God should fow from one to the other and be common to all, so that everyone should “put on” his neighbor and conduct himself toward him as if he were in the other’s place.150 It is evident in these contexts that for Luther God’s actions prompt our love.151Now as I have often said, faith and love constitute the whole character of the Christian. Faith brings man to God, love brings man to his fellow… For whoever believes has every thing from God and is happy and rich.152 But 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 it is right.153 Righteousness creates works, Luther claims.154 A good tree cannot help but bear good fruit.155 We are like apple trees offering frst fruit to everyone.156 In this connection Luther offers a refection on the purpose of life while articulating the hope of the Resurrection and grace while on earth: We have no other reason for living on earth than to be of help to others. If this were not the case, it would be best for God to kill us and let us die as soon as we are baptized and have begun to believe.157

232 M. Ellingsen The Christian’s whole purpose is to be useful to humankind.158 … a Christian lives not in himself but in Christ and the neighbor.159 This does not consist in seeking Godly upright individuals, but in making them godly and bold.160 For he would praise and honor God with his voice, must condemn all the praise and honor of the world and say that all the works and words of man are nothing with all the honor they have from them, and that God’s Work and Word alone are worthy of praise and honor.161 Whoever wants to be a Christian must clearly understand the fact that all his good deeds, faithfulness and service to others will only result in ingratitude, and he must guard against letting that fact move him to quit doing good deeds and helping others.162 Luther claims that all that a Christian does is nothing but fruit, that everything such a person does is easy for him, that nothing is too arduous.163 Grace compels Christians to be diligent in seeking good.164 Faith cannot stop doing good works. They are like eating and drinking; such activities never cease.165 If faith is present, works follow.166 There is a sense in which works are necessary, but Luther hastens to add that they do not save (adding that faith is more important than works).167 The Reformer writes: 34. We confess that good works must follow faith, yes, not only must, but follow voluntarily, just as a good tree not only must produce good fruits but does so freely. (Matthew 7:18)168 Critiquing efforts to make faith a work and following reason, Luther speaks of the spontaneity of good works (a commitment growing out of the concept of Justifcation as Union with Christ) in a context in which he was exhorting faith with Pelagian tendencies still in view. In remarks already cited the Reformer expressly compares Justifcation and the relationship with Christ that God has created to a good marriage, so good that it would be absurd for a third party to teach them how to behave to each other. Love spontaneously leads them to loving deeds.169 Christians are indeed free from the Law, Luther asserts elsewhere.170

10 THE CHRISTIAN LIFE (SANCTIFICATION) 233 For if faith in the heart is sincere, it does not have need of any teacher of good works; it knows in itself what must we done… After a man has been justifed by faith it is inevitable that the fruits of justifcation follow, since a good tree is not able not to bear good fruits…171 We observe a rejection of the Third Use of the Law at several points. We noted times when he only taught Two Uses. Dealing with the Christian life at one point he claims that preaching is not meant to teach people how to manage their lives. Reasonable people can fnd their own way.172 We have already noted Luther’s claims that it is impossible for faith not to be doing good, for it is a busy, active thing.173 There is a clear Situational Ethic espoused by Luther when he was not exhorting living the Christian life.174 Not the Law, but only love should guide our ethical decisions, even is love and Law are in confict. He writes in such contexts: Since then all Law exists to promote love, law must cease where it is in confict with love.175 … love commands all the other Commandments.176 We are not to obey the laws of men, for we are lords over them, Luther claims.177 He even advocates secrecy about bigamy.178 He writes: Thus in their wars the saints frequently deceived their enemies, but those are lies one is permitted to use in the service of God against the devil and the enemies of God.179 In a sermon on Christian freedom Luther actually proclaimed: If you are a Christian, your have the power to dispense with all Commandments so far as they hinder you in the practice of love.180 But the Reformer seems to deny all this, as he claimed that all works must be in accord with God’s Word. He denies this freedom when exhorting Christian living.181 Simul Iustus et Peccator The Reformer claims that all Christians are saints:

234 M. Ellingsen We are all saints, and cursed is he who does not want to call himself a saint. However, you do not owe this to yourself but to the will of God, Who would be your Father. To call yourself a saint is, therefore, no presumption but an act of gratitude and a confession of God’s blessings.182 Luther explains why we need to hold this affrmation along with an awareness of our sin: Don’t waste any time denying your sins. For if you do that, you quickly reach the point where you want to repay your debt… That is why we should refuse to listen when our heart speaks to us in terror and unbelief. We should instead listen to what God says, for He is greater than your heart or mine.183 For a person cannot praise God unless he understands that there is nothing in himself worthy of praise but that all that is worthy of praise is of God and from God.184 There is not a single good work that is without sin, Luther contends while polemicizing with one of his Catholic opponents James Latomus.185 It is clear that we are simultaneously saint and sinner (paradoxically 100% of each), an affrmation made again and again when not exhorting Christian living.186 Even saints are still sinners.187 These insights keep us humble, for we are just maggots, but can be proud of Christ’s goodness.188 We are all saints, and cursed is he who does not want to be called a saint… However, you do not owe this to yourself but to the Will of God, Who would be your Father. To call yourself a saint is, therefore, no presumption but an act of gratitude and or confession of God’s blessings.189 Christians are spiritually dead and spiritually alive.190 Sometimes Luther speaks of this reality in terms of the Christian being divided between times—that of the Law and of the Gospel.191 Original Sin cannot be taken away.192 Indeed, Luther adds, Christians are sinners, and so they do works of the Law, not good works, “but these works of the Law are in God’s judgment not considered as works of the of the Law even though this is their natural character.”193 Christians are always struggling against sin, Luther says in different contexts.194

10 THE CHRISTIAN LIFE (SANCTIFICATION) 235 As we noted earlier, Luther once claimed that “man rather then sin is taken away.” We are not changed, but placed or looked at in a new context.195 Christians are holy and pure, but also full of greed and pride.196 They remain in sin and so must repent, even daily struggling with their sin.197 But this struggle does not feel so dire for the faithful. For them the Law may accuse or terrify but it is not able to damn them or drive to despair. As a result, Christian repentance is more joyful for them.198 In either case, this repentance is a work of God’s Word.199 There is something about our nature that does not allow us to rejoice in the good things we have.200 When dealing with Christian life (early in his career) Luther spoke of the Christian as partly sinner and partly righteous.201 This idea is also connoted by the Reformer’s use of the image of Justifcation as healing the sick man), which he employed when dealing with Christian life.202 But as late as 1533 in a similar context Luther spoke of our being “partly sinner and partly righteous:” Even though we are clear in Christ if we remain in Him, still we are not completely clean in our lies; for we are encumbered with this mortal frame and with many daily frailties and shortcomings.203 Cleansing is life-long, Luther observes, and so we have not overcome the fear of death.204 Even in 1535 when dealing with the ongoing struggle with sin (living the Christian life) he compares Christ to leaven in a lump, entailing that we are partially sinful and partially righteous, that Christian life is a process.205 Luther even speaks of our becoming one cake with Christ (another apparent reference to deifcation).206 A life of good works, blameless conduct, and outward respectability is the greatest, most dangerous stumbling blocks, Luther claims. They are pagans and fools. They persecute faith for the sake of their works. He says this in response to Catholic abuses.207 We continue to be plagued by despair.208 When encountering hard times Luther speaks of the Christian life as a struggle between Christ and Satan.209 We can fght the devil with joy, he claims.210 We can conquer in this struggle because we hold fast to Christ’s victory over evil.211 We are also in a struggle to drive out from ourselves the image of God’s wrath and to grasps the image of His mercy, but this is done only by the Spirit.212 Getting married also helps

236 M. Ellingsen in this regard, Luther advised.213 This fght can be accomplished with a fart.214 Or we can tell the devil to kiss his ass.215 When articulating the logic of faith Luther claims that we can trample sin under foot.216 Though sin remains it does not count against us. And so there is no need to despair.217 Luther adds that when we feel Anfechtung we should rejoice, because such despair is not characteristic of the reprobate.218 Christian freedom is not tied to any specifc work, Luther contends while preaching. All works are the same to a Christian.219 As we have already noted that for Luther the Christian life is hidden (a reference made when addressing despair or combating legalism).220 Christians then become defant of the world.221 Righteousness is said to be hidden from the righteous.222 The Christian life and one under the Law do the same works, Luther claims, but the self-righteous are like day-laborers of another’s property. The righteous in Christ are doing the work like a son for his Father.223 But he also adds that the Christian is above the Law and free from it.224 In a manner which well illustrates his Theology of the Cross and the hiddenness of the Christian life, the Reformer contends that freedom from the Law entails that “externally there is not much difference between the Christian and another socially upright human being. The works of the Christian are cheap in appearance,” he says.225 He also affirmed the good things in life—like music and wine.226 Third Use of the Law? We have already noted how controversial this topic is in Luther studies. Luther insists that we still need the Law due to sin.227 Of course we have already noted times when Luther exhorted Christian life that something like a Third Use of the Law appeared in his thought (see Chap. 2). The Second Disputation against the Antinomians expressly teaches this, though modern research has undermined the authenticity of the text.228 On at least on one occasion, when dealing with issues related to Christian life, but with a strong concern for affrming Christian freedom, Luther distinguished “sincere exhortation” (trewe vermanung) from “command” (Gepott).229 Perhaps Luther’s comments suggesting mandated behavior falls into this category of “sincere exhortation,” but

10 THE CHRISTIAN LIFE (SANCTIFICATION) 237 since he does not make this distinction elsewhere except in The Bondage of the Will, as he responds to critiques about the character of Scripture, it seems that the mandates are evidences of his reliance on a Third Use of the Law. 230 Another time when he might be drawing on this distinction between exhortation and command is when he insists in one of his sermons, while exhorting faith with attention to the Christian life, that good works are not commanded, that they follow of themselves from faith.231 One might also suggest that Luther intends this distinction in what he says about the Decalogue in The Large Catechism: They [The Ten Commandments] are the fountain from which all good works must spring, the true channel through which all good works must fow. Apart from these Ten Commandments no deed, no conduct can be good and pleasing to God….232 In much the same spirit, commenting on the Law while critiquing Catholic critics, Luther seems to present Law as a description of what the faithful do spontaneously: … The commands of the New Testament are directed to those who are justifed and are new men in the Spirit. Nothing is taught or commanded there except what pertains solely to believers, who do everything spontaneously, not from necessity or contrary to their own will.233 Elsewhere Luther claims that it is the Law’s function “to order that sort of new life which those who have become saints and new men ought to enter upon.”234 It is also evident in one of the Reformer’s hymns, “Das sind die hylgen zehn gebott.”235 These comments could be taken as suggesting that the Commandments merely describe good works, do not exhort them. But then what are to we make of Luther failing to make this point, but merely exhorting works in the comments that follow? There are a lot of examples of the Reformer using the Law as a guide to Christian living, especially when he exhorts the living of the Christian life or when addressing weaknesses of the fesh as noted in the frst chapter. In his First Lectures on Psalms he speaks of the Gospel including teaching a way to live (a point made while dealing with the tropological

238 M. Ellingsen view of Scripture—Christian life).236 In another work aimed at getting readers to take the Commandments seriously and encourage good works, he speaks of the command to forgive others.237 As late as in a 1539 sermon exhorting good conduct the Reformer mandates various behavioral directives.238 We have already noted that the Reformer was self-conscious about the times when he taught love and works—when the issue was Christian living and not the logic of faith.239 He also seems to offer such Christian directives in teaching the need for restitution.240 He teaches that we need exhortation and admonition in how we live.241 Luther calls for obedience when addressing the Christian life.242 When dealing with abuses of Christian freedom, the Reformer exhorts adapting ourselves to what promotes the Neighbor’s welfare.243 Yet the Reformer seems to see such exhortation and so a Third Use of the Law as contextual, something you need to do in some contexts but not in others: This makes it diffcult to preach to people. No matter how one preaches, things go wrong; the people always hedge. If one does not preach on faith, nothing but hypocritical works result. But if one confnes one’s preaching on faith, no works ensue.244 Consequently, Luther urges being a good example for purpose of gratitude leading others to believe245 Christ is treated as an example when exhorting Christian living.246 He also speaks of Christ as both an example and also our leader (when dealing with exhortation to faith and comforting).247 Or He is portrayed as Gift and Example: He may be Example in a time of rejoicing, but not in times of tribulation.248 Indeed when dealing with Christian freedom Luther even expressly rejects the concept of Christ as an Example.249 Luther also speaks of God never failing to give good to us as an example.250 In Theses Concerning Faith and Law the Reformer claims that “since we are inconstant in spirit and fesh was with the spirit, it is necessary, also on account of inconstant souls, to adhere to certain commands …”251 Related to the Use of the Law in guiding Christian living is Luther’s contending that works are an external sign that we are in a state of grace (emerging when he speaks of the Christian life, responds to Antinomianism, or seeks to clarify the rule of love).252 They certify our election, he claims in this context.253 If no works, there is no faith.254

10 THE CHRISTIAN LIFE (SANCTIFICATION) 239 And there is no faith without love, he added.255 Thus Luther elsewhere when exhorting Christian living, dealing with sloth, or comforting despair makes the case that works are an external signs guaranteeing the believer’s certainty that grace is his.256 When dealing with sloth he notes that works prove our faith.257 Much like John Calvin, perseverance in the face of suffering is also advocated.258 When addressing the Christian life Luther claims that it takes no skill to begin to love, but staying in love takes skill and virtue.259 But the Reformer notes, while exhorting Christian living, that Christians have an inner peace when enduring tribulations.260 In contrast to earlier claims in other contexts about the hiddenness of the Christian life, Luther claims while exhorting Christian life that faith makes us in every respect a god.261 Dealing with Sanctifcation, he claims that: It is characteristic of a Christian life to improve constantly and to become purer … But we can never become completely pure.”262 Another example of Luther’s teaching growth in grace, while addressing issues related to the Christian life while still affrming our sinfulness, is evident in his Defense and Explanation of the All the Articles: This life, therefore, is not righteousness but growth in righteousness, not health but healing, not being by becoming, not rest but exercise. We are not what we shall be, but we are growing toward it; the process is not fnished, but it is going on. This is not the end, but it is the road. All does not gleam in glory, but is being purifed.263 We can make progress in the Christian life, Luther says when exhorting Christian living.264 The gifts of the Spirit are said to increase in us everyday, he claims, while urging that sin be resisted.265 The Spirit increases holiness, he claims (when teaching Sanctifcation in the Catechisms).266 In such contexts, as we have already noted, Luther teaches that we are only partially sinner and partially saint. Perfection is affrmed by Luther when refecting on the Christian life, though it must be regarded as God’s free gifts shining in us, he says.267 Yet when dealing with legalism he seems to reject (in harmony with our being totally saint and totally sinner) the possibility of progress in the Christian life seems critiqued:

240 M. Ellingsen But human righteousness tries frst of all to take away sins and change them and also to preserve man as he is; thus it is not righteousness but hypocrisy, Therefore, as long as a man lives and is not taken away and changed by the renewing power of grace, he can in no way do anything to prevent his being under sin and the Law.268 It is evident that most of the characteristic themes of Pietism (growth in grace, striving for perfection, and the Law as a guide for Christian life) are actually rooted in Luther’s thought. But most of the time the Reformer abandons these themes and they recede in favor of a sense that we can never avoid sin and a rejection of the Third Use of the Law. It is interesting to note that the themes characteristic of Pietism most regularly appear when Luther addressed the very issue that consumed Pietism, living the Christian life. And the Reformer’s use of these themes in this context makes sense. The contextual of Luther’s use of these insights helps explain why both sides of the historic traditions of interpreting Luther on Sanctifcation are right and wrong. We return to Luther’s contextually rooted comments on our inability to prevent being under sin. Sin Bravely In the same spirit Luther speaks of the Christian life, when dealing with an undue sense of holiness and propriety in his audience, in terms of Sinning Bravely: If you are a preacher of grace then preach a true and not a pretended grace; if grace is true you must bear a true and not a pretended sin. God does not save pretended sinners. Be a sinner and sin bravely, but believe more bravely, and rejoice in Christ Who is the victor over sin, death, and the world.269 Therefore it is the sweetest righteousness of God the Father that He does not save imaginary, but rather real sinners, sustaining us in spite of our sins and accepting works and our lives which are all deserving of rejection until He perfects and saves us.270 The real saints, he says, are stout sinners.271 Luther in turn claims that Christ is the greatest sinner.272 The greater the iniquity the greater the grace, he claims.273

10 THE CHRISTIAN LIFE (SANCTIFICATION) 241 Vocation Luther taught that Vocation, our job or station in life, is a spiritual calling.274 Consistent with his emphasis on grace, he insisted that the good works done in vocation are given by God.275 Man must and ought to work, ascribing to work, ascribing his sustenance and the fullness of his house, however, not to his own labor but solely to the goodness and blessing of God… God will not give him anything because of his labor, but solely out of His goodness and blessing.276 God uses our vocation as a mask for doing good (a point made earlier in the Chapter on Creation and Providence).277 All callings are said to be equal before God.278 For in God’s Kingdom there is no inequality.279 Every station is said to be consecrated.280 Luther writes: Differences of rank and position in human society are entirely in agreement with God’s Will; but any ungodly incumbent of ever so honorable a position will not fnd his position a help in the attainment of salvation. A believing cobbler will be saved just as well as a believing king or great emperor.281 He adds: Hence when a maid milks the cows or a hired man hoes the feld – provided that they are believers, namely, that they conclude that this kind of life is pleasing to God and was instituted by God – they serve God more than all the monks and nuns.282 While just describing the Christian life with an appreciation of Christian freedom, Luther notes that in our vocations we should fulfl the commands of our masters as they are God’s commands.283 Service in our vocation is a devotional conduct, he claims.284 The Christian as Evangelist Luther was not without concern about evangelism and mission work, as the following quotations reveal:

242 M. Ellingsen The godly rejoice when the Gospel is widely spread, many come to faith, and Christ’s Kingdom is increased in this way.285 The noblest and greatest work and the most important service we can perform for God on earth is bringing other people, and especially those who are entrusted to us, to the knowledge of God by the holy Gospel.286 We still live on earth for no other purpose than to be helpful to others. Otherwise it would be best for God to take away our breath and let us die as soon as we are baptized and have begun to believe. But he lets us live here in order that we may lead other people to believe.287 A life of bearing burdens (done spontaneously) is said to encourage others to believe.288 Luther also notes that a love nurtured by faith changes the lives of our neighbors.289 A concern for evangelism even seems to refect in Luther’s doctrine of God, as he once claimed while explicating a text that “God has always been accustomed to collect a Church for Himself even from among the heathen.”290 We cannot foresee the fruits of such efforts, he says, but just do our duty and leave the results to God.291 Joy in the Christian Life Luther once well refected at table on the joy of Christian life: God wants us to be happy; He hates sadness.292 Therefore a Christian, as a child of God, must always rejoice, always sing, fear nothing, always be free from care, and always glory in God.293 Luther claimed that “joy is the natural fruit of faith.”294 In faith we cannot do otherwise than laugh for joy.295 He proclaims in two of his sermons: Therefore such a believer is so flled with joy and happiness that he does not allow himself to be terrifed by any creature and is the master of all things; he is afraid only of God, his Lord, Who is in heaven – otherwise he is afraid of nothing that might happen to him.296

10 THE CHRISTIAN LIFE (SANCTIFICATION) 243 The Gospel should instill such amazement in us that we too would exult and proudly assert: I have been baptized in Christ; there is no doubt, that through the Lord Jesus, I became a lord and can overcome death and sin, and heaven and all creation must serve my best interests.297 It is not as if God wanted these works done just for their own sake; he wants them done gladly and willingly.298 Christians are people who are joyfully moved to the Law by the Holy Spirit.299 Faith expands the heart and emotions, Luther claims.300 Spiritual joy is said to be painful to the devil.301 Our hearts are too limited fully to grasp this ocean of immediate joy.302 Believers are said to be so happy as to have no fear.303 We do things gladly, Luther contends, because it is a pleasure to please God.304 For we are confdent we please God, and then every work, as small as picking up a leaf, is good.305 Grace truly makes us happy and bold.306 The knowledge of God’s love makes us happy, Luther claims.307 As he puts it elsewhere, to the extent one is a Christian he is joy.308For our Lord has every right to insist on receiving the honor of gratitude we owe to Him for all His blessings. 7. This we should do gladly and willingly, because in any case, it is something that doesn’t require any pain or trouble.309 When the heart is cheerful, all aspects of life, even the Cross and Resurrection, look happy.310 We have already noted some of Luther’s comments on the joy of Christian life.311 Luther adds to this that when assailed by gloom or a troubled conscience “you should eat, drink, and talk with others. If you can fnd help for yourself by thinking of a girl, do so.”312 Prayer Prayer contributes to the Christian’s joy, Luther claims:

244 M. Ellingsen Prayer helps us very much and gives us a cheerful heart, not on account of any merit in the work, but because we have spoken with God and found everything to be in order.313 The Reformer regards prayer as the lifting of the heart to God.314 It puts us in touch with the Master of Scripture.315 Of course, Luther adds, we don’t always pray the right way: God must often say: If I gave you what you ask for, I would be a fool as you are. We often pray in this foolish manner.316 Luther adds: “It is not necessary that God always hear according to my will, for then He would be my prisoner.”317 In a sermon on dying, the Reformer was open to invoking angels and the Mother of God.318 She along with the saints might be invoked he claimed, when speaking of praise.319 But when critiquing Catholic abuses in the Sacramental system Luther rejected the invocation of the saints— conceding that they may pray for us.320 To regard Mary as Mediatrix diminishes Christ, Luther contends, in a polemical context aimed at defending grace.321 But Mary is deemed an example, both positively and in terms of serving as an example of our own sin.322 Luther adds that Christians are constantly in prayer, just as the pulse beats in a living person323: A Christian is always praying, whether he is sleeping or working; for his heart is always praying, and even a little sigh is a great and mighty prayer.324 The more we persist in prayer, the better God likes it, Luther claims.325 When dealing with the Christian life he speaks of prayer as a requirement (Third Use of the Law).326 This constancy in prayer seems to have continued his spiritual discipline form his years as a monk.327 But he broke with monastic styles of prayer in recommending we not use repetition, except for novices.328 The Reformer notes why prayer was needed in his context, perhaps still relevant for today. For faith, hope, and love were languishing, he lamented. The world thus needs prayer without ceasing.329 We can have

10 THE CHRISTIAN LIFE (SANCTIFICATION) 245 confdence in prayer, Luther claimed, for in the Presence of God our prayers are answered before we call.330 In fact, he claims that God puts into our mouths the very words we use when we pray.331 More on Joy Luther used joy as a mark of the Christian life, when describing Christian life in a sermon.332 He writes: We cannot but cheerfully give all things to God in view of the love He has shown.333 For whoever believes has everything from God, and is happy and rich. Therefore he needs henceforth nothing more, but all he lives and does he orders for the good and beneft of his neighbor…334 This leads to a life of thankfulness.335 Thus a Christian man who lives in this confdence toward God knows all things, can do all things, ventures everything that needs to be done, and does everything gladly and willingly.336 This knowledge and confdence in God’s grace make men glad and bold and happy in dealing with God and with all creatures. And this is the work that the Holy Spirit performs in faith… It is impossible for it not to be doing good works incessantly.337 This joy leads to boldness, to an attitude that there is nothing to fear from any creature.338 But a Christian does not depend on having a good time and living it up like world does, Luther says.339 He even more powerfully describes how good and joyful it is to be Christian, how easy it is to live as a Christian: The life of such a person and whatever he does, whether great or small and no matter what it is called, is nothing but fruit and cannot be without fruit… Everything such a person does comes easy to him, not troublesome or vexatious. Nothing is too arduous for him or too diffcult to suffer and bear.340

246 M. Ellingsen How can the heart avoid being free, joyous, and cheerfully obedient in God and Christ? What work can it encounter or what suffering endure to which it will not respond singing and leaping in love and praise for God?341 His last recorded words remind us of our dependence on God’s grace, what his doctrine of Sanctifcation is really all about, both when stressing freedom and spontaneity when proclaiming the faith as well as when exhorting Christian behavior with the Third Use of the Law when concerned with how Christians are to live: We are beggars, This is true.342 Christian life involves “a growing confdence in God and a diminishing confdence.”343 Notes 1. Dtsch. Kat., II.3, WA30I :187, 8/ BC436.39. 2. Pred. (1533/1534), WA37:53ff., 23: “durch seinen heiligen, reinen gang unsern schendlichen, sundlicher gang geheilifet…”. 3. Kl.Kat., WA30I :367f., 4ff./ BC356.6; see references in the Chapter on Holy Spirit. 4. Ps.51, WA40II:347f., 28ff./ LW12:324–325: “Si igitur et miseratio sic multa, nulla est sanctitas apud nos, et vere fctus terminus est, dicere hominem sanctum, sicut fctus terminus est, Deum esse lapsum in peccatum, quia hoc nusquam est in rerum natura… Quos autem nos sanctos appellamus, ii sunt sanctifcati aliena sanctitate, per Christum, quae est sanctitas gratuitae misericordiae… Ergo taceamus de sanctitate et sanctus, Sanctifcatos autem scimus eos ess, qui ex peccatoribus insensatis funt peccatores sensati, qui non praesumunt de su isuticia, quae nulla est, sed incipiunt habere illuminatum cor, ut agnoscant se et Deum…” cf. Pred. (1533/1534), WA37:53ff., 23ff., for alien holiness. 5. Pred. (1525), WA17I :438, 28: … deyn gantzes lebengar Gottisch sey.” This quote suggests Luther’s endorsement of deifcation, noted in the previous chapter. Luther speaks of divinized works in Gal. (1535), WA40I :287, 33/ LW26:170; Ibid., WA40I :289, 16/ LW26:171; Ibid., WA40I :290, 24/ LW26:172. 6. Rom., WA 56:379, 2/ LW25:368. 7. Som.Post., WA10I/2:430f.,30ff./CS3/1:329–330: “Fromme leut machen gehört dem Euangelio nicht zu, sonder us macht nur Crysten, Es ist vil mer ein Christ sein den fromm sein, Es kan einer wol fromm sein, aber

10 THE CHRISTIAN LIFE (SANCTIFICATION) 247 nicht ein Christ. Ein Christ weisst von seyner frommkeit nichts zusagen, ehr fndet in im nichts gutts noch frommes, sol er fromm sein, so mus er sich nach einer anndern und frembde frommkeit umbsehen… Darumb so heisst einer nicht ein Christ daher, das er vil thu es ist etwas höhers da, sonndern darumb, das er von Christo was näme schopffe, unnd lass im nur geben.” Cf. Pred. (1533/1534), WA37:57, 26; Ev.Joh.16, WA46:44, 34/ LW24:247. 8. Gut.Werk.,WA7:61, 26 /LW31:361: … Bona opera non faciunt bonum virum, sed bonus vir facit bona opera.” 9. See p.194, n.261 for this quote. 10. 1 Pet., WA12:289, 34/ LW30:34; Gut.Werk., WA6:204, 31/ LW44:24. 11. Ps.51, WA40II:433, 19/ LW12:385; cf. Act.Aug., WA2:44, 14. 12. Ep. 1.Joh., WA20:768, 4/ LW30:308–309. 13. Wein., WA10I/1:54, 16/ CS3/2:138. 14. Ibid., WA10I/1:714, 12: “Wyr konnen auch sonst nichts gott gebenn; denn es ist schon alles seyn, unnd wyr habens alls von yhm, alleyn lob, danck und ehre konnen wyr yhm geben…”. 15. Kirchpost.G., W211:1489.9/ CS2/2:341. 16. Vor. N.T., WADB7:10, 9/ LW35:370–371: “O es ist eyn lebendig, schefftig, thettig mechtig ding umb den glawben, das unmuglich ist, das er nicht an unterlas solt gutss wircken, Er faget auch nicht, ob gutte werck zu thus sind, sondern ehe man fragt, hat er sie thann, und ist ym thann…” Cf. Kirchpost.G., W211:1583.23/ CS3/1:71. Also see n.122, below. 17. Pred. (1526), WA20:513f, 32: “Also wie Gott genug hat an meninen glauben… also wil er auch, das ich alle meine werck herunter wende nur auff den nehisten… Er ist selbs reich genurg on mich und or neiner werg. Darumb lest er aber mich auff erdrich leben, das ich solche freudnschaff wider beweise dem nehisten, wie mir Got gendiglich thun hat.” Cf. Pred. (1526), WA20:513, 11. 18. Thes.Wel., WA39I :46, 18 / LW34:111. 19. Disp.Heid., WA1:365, 8/ LW31:57: “Orima pars patet, quia amor Dei in homine vivens diligit peccatores, malos, stultos, infrmos, ut faciut iustos, bonas, sapientes, robustos et sie effuit potius et bonum tribuit.” Cf. Ibid., WA1:354, 35/ LW31:41. 20. I Tim., WA26:24, 18/ LW28:245: “Et non solum gratia, sed venit sic, ut fdes et dilectio sit coniuneta, facit novum, hominem ut crederem in Christum, et effcacior, quia datur mihi fdes, quae effcax per charitatem in Christo.” 21. Disp.Just.,WA39I :96, 5/ LW34:165.

248 M. Ellingsen 22. Krichpost.G., W211:1458f.,9/CS2/2:306: “Darum ist er auch gar ein mächtig, thätig unruhig geschäftig Ding, der den Menschen gleich verneuent anderweit gebieret und ganz in eine neue weise und Wesen fuhrt, also dass unmőglich ist, der derselbige nicht sollte ohn Unterlass Guttes thun.” 23. Gal (1525),WA40II:70, 24ff./ LW27:56. 24. Ev.Joh.6–8, WA33:287f., 42ff./ LW23;181. 25. Gal. (1535), WA40I :516, 18/ LW26:334: “Extra causam vero iustifcationis nemo potest verre bona opera satis magnifce commendare… Opera vero extra fdem facta, ut maxime in speciem sancta videntur, sub peccator et maledictio sunt.” 26. Gut.Werk, WA6:211, 23/ LW44:32; cf. Kl. Proph., WA13:696, 3ff./ LW18:412. 27. Disp.Schol.Theol., WA1:226,8/LW31:12; Lib.christ., WA7:61, 26/ LW31: 361; BR (1516), WABR1:70, 29/ LW48:25; Gal. (1535), WA40I :45, 24/ LW26:7; Dup.just., WA2:146f., 29ff./ LW31:299–300. 28. Ev.Joh.6–8, WA45:662, 5/ LW24:220. 29. Kichpost.G., W211:1860.22/ CS3/1:354. 30. Rom., WA56:248f., 25ff./ LW25:235. 31. Disp. indulg., 1, WA1:233, 10/ LW31:25. Also see p.170. 32. Res., WA1:530, 25/ LW 31:84. 33. Ibid., WA1:534, 11/ LW 31:89; Disp. Indulg., WA1:233, 10/ LW31:25 (note the frst of the Ninety-Five Theses); Rom., WA56:442, 15/ LW25:434. 34. Kirchpost.G.,W211:707,33/CS1/2:315; Ibid., W211:713.,49/ CS1/2:340; Ibid., W211: 718f., 62/ CS1/2:347; cf. pp.168–171. 35. Dict. Ps., WA3:431f., 38ff./ LW10:118; Ev.Joh.16–20, WA28:166f., 26ff/ LW69:92. 36. Serv.arb., WA18:632f., 30ff./ LW33:62. 37. Dict.Ps., WA3:429,7/LW10:368; Ibid., WA3:191,1/LW10:162; Ibid., WA3:437, 31/ LW10:380; Ibid., WA3:512, 15/ LW10:455. 38. Ibid., WA3:431f., 38ff./ LW10:372; Rom., WA56:391, 17/ LW25:381. 39. Kl. Proph., WA13:101, 24/ LW18:98. 40. Dict. Ps., WA3:432, 26/ LW10:373. 41. Ibid., WA3:44, 23/ LW10:48; 1 Pet., WA12:382, 4ff./LW30:127; Matt.5– 7, WA32:340f., 36ff./ LW21:51; 42. Disp. Indulg., 93, 95, WA1:238,16ff./ LW31:33; Dtsch.Kat., III.6., WA30I :209, 15/ BC454.106; 1 Pet., WA12:338, 21/ LW30:84. 43. Ev.Joh.14–15, WA45:638, 13/ LW24:195: “Also ist dis wol ein sein tröstlich bilde, und wenn… er den sundte als sagen: Sihe, da werde ich getunget und geerbeitet als ein reben am weinstock, Wohler liebe hacken und hippen, hacke, scheite und blate nur getrost, ich wil dir gerne halten, Denn es sind Gottes hacken un hippen mir zu nutz und fromen…”.

10 THE CHRISTIAN LIFE (SANCTIFICATION) 249 44. Gal. (1535), WA40II:144.20/ LW27:113: “Diligere autem non est, ut Sphistae nugantur, alteri bonum velle, sed ferre alterius onera, hoc est, illa ferre, quaetibi molesta sunt et non libenter fers.” 45. Ev.Joh.14–15., WA45:639, 32/ LW24:196: “Solchen nutz schaffen alle leiden der Christen, das sie nur unser Christlich leben fűrden und frucht bringen zu volligerm erkentnis und stercker bekentnis des worts gewisser hoffnung und weiter aus breitung des Reichs Christi.” 46. Pred. (1528), WA27:276, 31. 47. Wider Hans., WA51:520,6/LW41:218; cf. Rom., WA56:272,3/ LW25:260; Latom., WA8:107, 22/ LW32:229. 48. Dict. Ps., WA3:56, 13/ LW10:67; Rom., WA56:443, 10/ LW25:435; Fast. (1525), WA17II:6, 11. 49. Fast. (1525), WA17II:6, 11; Miss.Mess, WA8:492, 16/ LW36:145. 50. Ps., WA31I :76, 29/ LW14:51. 51. For more detailed discussionand documentation of the Priesthood of All Believers, see Chap. 12. 52. Wein., WA10I/1:714, 12/ LW52:277: “Wyr konnen auch sonst nichts got gebenn; den es ist schon alles seyn undd wyr habens alls von yhm alleyn lob, danck unnd wyr ehre konnen wyr yhm geben…”. 53. Capt. Bab., WA6:535,10/LW36:69; Dtsch.Kat., IV, WA30I :220, 22/ BC:465.65; Dict. Ps., WA3:47, 9/LW10:53. For the relation between Baptism and the Priesthood of All Believers, see Christ. Adel., WA6:407, 13/ LW44:127; Inst.min., WA12:178, 26/ LW40:19. 54. Serm. Tauf., WA2:735f., 29ff./ LW35:40–41; see below. 55. Ibid., WA2:735, 12/ LW35:40;. Dtsch. Kat., IV.84/, WA30I :222, 10/ BC466.84ff.; Serm. Tauf.,WA2:727, 20/ LW35: 29–30. 56. Ev.Joh.14–15, WA45:507, 3/ LW24:51: “Ein Christen ist ein solcher mensch, der da als bald ansehet aus diesem leben gen himel zu gehen von dem an, wenn er aus der tauffe kompt, durch den glauben… Also das er jmer auff diesem weg erfunden werde und jnn der wahrheit gefüret, das leben zu erlangen, als der bereit sihet das user, da hin er tretten sold, Und also geschicht is, wo er unterwegen stürbe des heutigen oder morgenden tags oder uber zwey, zehen jar, Das er durch Christum schon hinüber gebracht sey. Denn wir doch seiner augenblick fur dem tod konnen sicher sein und ynn der Tauffe alle Christen anfahen zu sterben bis jnn die greben.” 57. Som.Post. (Cruc.), WA21:365, 12. 58. Adv., WA10I/2:52, 13/ CS1/1:48: “Darumb alles gutts leben, on gnade, is eyttel gleyssen und scheyn, den es geht nur ym suszerlichen menschen, on lust unnd frey willen des ynnerlishchen menschen.” 59. Rom., WA 56:269, 27/ LW25:258; Ibid., WA56:272, 17/ LW25:260.

250 M. Ellingsen 60. Matt.5–7, WA32:435,1/LW21:163–164 Also see Note 61, below. See Heidelberg Disputation or Von Loewenich; Disp. Heid., WA1:356f.,32ff./ LW31:44; Ibid., 41, WA1:353, 21/LW31:39; Krichpost.E., W212:523.25/ CS4/1:227–228; Jes. (1527–1530), WA31II:139f., 33ff./ LW16:197–198 (noting that the world views Christians as cast-offs). 61. Ev.Joh.6–8, WA33:228f., 33ff./ LW23:146: Dan eufferlich straucheln undt fallen Christen undt asuwendig anzusehen, so scheinet es, das die Christen Sunder fndt undt thun, das der welt nicht gestellet. Do werden sie den fur Narren, Uschenbruddel, der welt fushader, fur verdampte, unvermugende leuthe gehalten, die do nichts thugen. Aber es schadet nicht, dan in der schwacheit, Sunden, torheit und gebrechligkeit wohnet inwendig undt heimlich eine solche gewalt undt krafft die die welt nicht kan kennen, sondern ihr verborgen ist undt gleichwohl hindurch reisset, dan Christus wohnet in ihnen undt zeiget sich ihnen.” Luther claims that God’s strength cannot reign unless we are weak, in Gen., WA44:587, 12/ LW8:11. 62. Dtsch. Kat., III.3, WA30I :202, 27ff./ BC: 448f.65. 63. Kirchpostil.G., W211:1837.5/ CS3/1:329: “Es ist viel mehr ein Christ sein, den fromm sein. Es kann einer wohl fromm sein, aber nicht ein Christ. Ein Christ weisz von seiner Frőmmigkeit nichts zu sagen, er fndet in sich nichts Gustes noch Frommes.” 64. Magn., WA32:340f.,36ff./LW21:51: “Es heisst aber also: Wilta das Euangelion nicht haben noch ein Christen sein, so gehe hin und halt es must der welt, so verfolget dich niemand und bleibt yr freund. Wiltu aber da Euangelion und Christum haben, so mustu dich des erwegen das es ubel zugehe, unfrieded und verfolgung angehe, woe es hin kompt.” 65. Wein, WA10I/1:389f., 18ff./ LW52:109: “Denn wer den Synn nitt hatt, das er willig alle ding vorachtet und allerley zu leyden berreytt ist, der wirt nit lang Christum benedeyen und loben, sondern sich bald an yhm ergen. Etlich sind wol, die yhn loben und benedeyen, weyl er thutt, was sie wollen, und lessit sie seyn, was sie wollen. Aber da ist er nit Christus, thut auch nit Christus werck mit yhnen, sondern er ist was sie seyen und wollen.” 66. Kirchpost.E., W212:115.31/CS3/2:129: “Siehe, das heist mitten im Schenkhausse nüchtern, mitten in bősen Hause züchtig, mitten im Tanzhause gőttlich, mitten in der Morrdgrube rechtfertig leben.” 67. Lib.christ., WA7:69,3/LW31:371; cf. Hspost., W213II:2633f.20/ CS7:253. 68. Lib.christ., WA7:35f,, 32ff./ LW31:367; Pred. (1522), WA10III:168, 19. 69. Lib.christ, WA7:32, 27/ LW31:361–362. 70. Kirchpost.G., W211:1093.21/ CS2/1:349.

10 THE CHRISTIAN LIFE (SANCTIFICATION) 251 71. Hspost., W213II:2740.21/ CS7:348. 72. Gut.Werk., WA6:244, 3/ LW44:72. 73. Jes., WA31II:549, 13/ LW17:372: “Ita in fde creadamus nos in omnibus tentacionibus non esse lutum platearum, sed fgui, scilicet dei, qui nos reformet. Lutum fguli sumus, non platearum.” 74. Lib.christ., WA7:53, 15/ LW31:349: “Cum autem haec promissa dei sint verb sancta, vera, iusta libera, pacata et universa bonitate plena, ft, ut anima, quae frma fde illis adheret, sic eis uniatur, immo penitus absorbeatur, ut non modo participet sed saturetur et inebrietur omni virtute eorum.” 75. Ev.Joh.14–15, WA45:669, 35/ LW24:228. 76. Ibid., WA45:667, 20/ LW24:226: “Wenn ich getaufft werde oder durchs Euangelium bekeret, so ist der Heilige geist da und nimpt mich wie einen thon und machet aus mir ein newe creatur, so itzt ander sinn, hertz und gedancken kriegt, nemlich recht erkentnis Gottes und recht hertzlich vertrawen seiner gnade, Summa: grund und boden meines hertzen wird vernewert und geendert, Das ich gar ein new gewechs werde, gepfantzet inn den Meinstock Christum und aus in gewachsen…”. 77. Ev.Joh.14–15, WA45:668, 5/ LW24:227: “...anzuzeigen, das es mit der Christenheit also zugehet, das es nicht von aussen ein getragen oder als ein kleid an gezogen noch new weise und wesen angenomen sey… Sondern also, das es mus durch Gottes wort und geist new geborn und gar ein newer mensch sein aus grund des hertzens. Darnach aber, wenn das hertz also new geborn… ist inn Christo, da folgen den auch fűrchte, bekentnis des Euangelii, werck der liebe, gehorsam, gedultig, zuchting sein…”. 78. Thes.Wel., WA39I :46, 18/ LW34:111. 79. Jon., WA13:253, 20/ LW19:23; Lib.christ, WA7:53, 24/ LW31:349–350; Ibid., WA7:69,19/LW31:371; Gal. (1535), WA40I :235, 1/ LW26:134; Ess.9, WA40III:631, 1. 80. Ev.Joh.14–15, WA45:553, 20/ LW24:101–102: “Denn es gehet doch alzeit also, wo man mit gesetzen regiret (sonderlich die gewissen), da hat es nimer sein ende noch mas mit gebetien und trieben…”. 81. Pred.(1523), WA12:559, 21/ CS2/1:187: “Denn gleich wie eyn lebendig mensch sich nit kan enthalten, es muss sich regen, essen und trincken und zu schaffen haben, und nit muglich ist, das solche wreck konnen aussen bleyben, weyl es lebt, das man eyn nit bedarff heyssen und treyben, solche werck zu thun… Alszo auch dedarff man nit mer darzu, das man gutte werck thu, den das man sage ‘Glaube nur, so wirstu es all is von dir selbs thun,’ darumb bedarffstu nit lange gutte wreck fordern von dem der glawbt.”

252 M. Ellingsen 82. Men., WA10II:72, 17/ LW35:131–132. 83. Lib.Christ., WA7:70, 14/ LW31:372–373. 84. Wein, WA10I/1:467, 1/ CS3/2:281: “Also erlosset uns glaub nit leyplich vom gesetz, das wyr hieher das gesetz dortthyn fare, unnd alsso von eynander kommen, das wyr nymmmer unter yhm sehen, szondern das seynem fodden gnug durch uns geschehen ist, wyr konnen unnd haben nu, was es wollt von uns gewist unnd gehabt haben, Nemlich den heyligen geyst, der da macht, das wyr es lieb haben.” 85. Vor. O.T., WADB8:25, 20/ LW35:244. 86. Lib.christ., WA7:58, 4/ LW31:356. See p.200, n.75. 87. Wein., WA10I/1:359f., 21ff/ CS3/2:251: “Es ist aber zu wercken, das niemant das gesetz mag erfullen, er sey denn vom gesetz, loss und nit mehr drunder… Alle, die da thun gutte werck darumb, das alsso gepotten ist, auss furcht der straff odder gesuch des loniss, die sind unter dem gesetz, mussen frum seyn und gutt thun, und doch ungerne…”. 88. Dict.Ps., WA3:17, 1/ LW10:13; cf. Antinom. (1), WA39I :395, 16. 89. Gal. (1535), WA40I :270, 1ff./ LW26:157f. 90. Pred. (1526), WA20:510, 31: “Sie thut und macht gesetz und bricht sie widder, unangesehen der andern gebot, allein der glaube hat yhr zugebieten, sonst gepeut sie alle anderen gepotten.” 91. Kirchpost.G., W211:1586.27/ CS3/1:75: “Aber die Liebe rechtet noch, rechtet nicht; sie ist nur darum da, dass sie wohl thus will; darum thus sie auch mehr, den sie schuldig ist, und fähret über das Recht.” 92. Gut.Werk., WA6:207, 3ff./ LW44:26–27: “Darausz dann weiter folget, das einn Christen mensch, in diessem glauben lebend, nit darff eines lerers gutter werck, sondern was ym furkumpt, das thut er, und ist alles wolgethan… Das mugen wir bey einem groben feischlichenn exempel sehen. Wen ein man odder weib sich zum andern vorsicht lieb und wolgefallens, und das selb fest glewbt, wer lernet den selben, wie er sich stellen sol, was er thun, lassen, sagen, schwigen, gedencken sol? die eynige zuvorsicht leret yhn das alles und mehr dan not ist. Da ist yhm kein unterscheidt in wercken. Thut das grosz, lang, vile, szo gerne, als das klein, kurtz, wenige, und widerumb, dartzu, mit frolichem, fridlichem, sicherem hertzen und ist gantz ein frey geselle.” Cf. Jon., WA13:253,20/LW19:23; Gal. (1535), WA40II:72,20/ LW27:57; Beid.Ges., WA10II:15, 11/ LW36:240. 93. Jes. (1527–153), WA31II:332, 21/ LW17:90–91: “Christianus est iam unus cum Christo, habet iam participacionem cum illo. Membrum de membro. Caro de Carne, sicut uxor participat nomen et substanciam viri. Ita Christianus tota creatura, ft deo particeps… Ita totum sumus Christi vocacione Christi omniaque alia opera nostra non sunt nostra, sed Christi.”

10 THE CHRISTIAN LIFE (SANCTIFICATION) 253 94. Gal. (1519), WA2:502, 12/ LW27:238: “Tum vivit iustus non ipse, sed Christus in eo, quia per fdem Christus inhabitat et infuit gratiam, per quam ft, ut homo non sup sed Christi spiritu regatur.” 95. Antinom.(2), WA39I :435, 483, 383, 388. 96. Gen., WA43:605, 32/ LW5:256. 97. Wein., WA10I/1:360f., 24ff/ CS3/2:252: “Darumb, nit seyn unter dem gesetz ist nit sso viel gesagt, das man frey loss sey, botzis zu thun, was man will, oder seyn gutt werck thun, szondern est ist szo viel gesagt, das man nit ausz furcht, tzwang und nodt des gesetz, sondern ausz freyer liebe und luftigenm willen guttis thue und bossis lasse, eben als were das gesetz nicht... Gleych, als das der leyb iffet, trinckt dewet, autzwirsst, schlefft, geht, steht, fsst und dergleychen naturlich werck thutt, ist yhm seyn gesetz nott, darff auch keyniss treybentz dazu.” 98. Lib.christ., WA7:61, 12/ LW31:360. 99. Wein., WA10I/1:714, 12 / LW52:277: “Wyr konnen auch sonst nichts got gebenn; den es ist schon alles seyn, unnd wyr habens alls vor yhm, alleyn lob, danck und ehre konnen wyr yhm geben…”. 100. Ep. 1Joh., WA20:763, 23/ LW30:304: “Nam Christianus diligit proximun ut fratrem, non fucit discrimen personarum vel rerum. Non cogitat, an sit offciosus vel minus, an sapiens vel insipiens. Certum mundus aliter diligit… Christus dilexit sine discrimine onmes, etiam inimicos suos, Quare et nos etiam non diligibiles ut fratres diligere debemus.” 101. Gal. (1535), WA40II: 144, 20/ LW27:113: Diligere autem non est, ut Sophistae nugantur, alteri bonum velle, sed ferre alterius opera, hoc est, illa ferre, quae tibi molesta sunt et non libenter fers.” 102. Matt.5–7, WA32:318, 5/ LW21:25: “Wiltu aber recht und ruge haben, so las deines anchbarn mut willen und frevel sich selbs dempffen und verlesschen….” 103. Ev. Joh.3–4, WA47:1f.,17ff./LW22:275: “...das christliche leben in diesen zweien studen stehe, nemlich im glauben und darnach in guten wercken, das einer nach dem glauben sol from sein und ein eusserlich gutth leben furen. Es ist aber am ersten stuck an weisten gelegen, als am glauben, und ist das andere dem Ersten stuck nirgend gleich, wievol die welt hoher und mehr darvon heitt den vom glauben, zeucht die guten wreck dem Glauben fhur.” 104. Lib.christ., WA7:49, 22/ LW31:344. 105. Hspost., W213II:1504.10/ CS5:156. 106. Lib.christ, WA7:38, 6/LW31:371: “Aus dem allenn folfte der beschluss, das eyn Christen mensch lebt nit ynn yhm selb, sondern ynn Christo und seynem hehstenn...”. 107. Ibid., WA7:37, 33/ LW31:371: ”Sihe also mussen gottis gutter fiessen auss evnem zu den andern und gemeyn werden. das ein vglicher sich

254 M. Ellingsen seynis nehsten also annehmen, als were erss selb. Muss Christo sliessen sie vu uns, der sich unser hatt angenommen ynn seynem lebenn, als were er das gewefen, das wir sein. Russ uns sollen sie fiessen yn die, so ur bedurffen.” cf. Hspost., W213II:2633.19/ CS7:253. 108. Adv., WA10I/2:89, 8/ CS3/2:59: “Wie nu Christus allen gemeyn worden ist, den Juden und heyden, wievol auss anderley und anderley ursach, Also soll wyr auch unternander gemeyn warden eyn iglicher sich des andern annehmen…”. 109. Pred. (1523), WA11:76, 31. 110. Adv., WA10I/2:168, 10/ CS1/1:11; Pred. (1526), WA20:517f., 28ff.; Dup.just., WA2:149, 6/ LW31:302–303; see Ch.V, nn.72–74. 111. 2.Ps., WA5:103f., 37ff.; cf. Lib.christ., WA7:54, 1/ LW31:350; Gal. (1535), WA40I :131, 21/ LW26:66. 112. Kirchpost.G., W211:20.47/ CS1/1:36: “Darum alles Gute, das du thun kannst, und dein ganzes Leben richte dahin, dass es gut sei. Dann aber ist es gut, wenn es andern Leuten nütz ist und nicht dir selbst; den du bedarfft sein nicht dieweil Christus für dich gethan hat und gegeben alles, was du für dich such oder begehren magst heir und dort…”. 113. Pred. (1532), WA36:340, 12/ LW51:260–265. 114. Res., WA1:628, 12/ LW31:251. 115. Ev.Joh.14–15, WA45:66f., 32ff./ LW24:226. 116. Lib.christ., WA7:66, 3/ LW31:367–368. See the quote in n.124, below. 117. Gen., WA42:441f., 40ff./ LW2:253: “Ad hunc modum omnibus temporibus in mundo vivunt, occupantur quidem Oeconomicis et civilibus studiis, gubernant Respublicas et familias aedifcant… et tamen agnoscunt se cum partibus esse exules hospites: utunter enim mundo tanquam diversorio, ex quo emigrandum brevi sit, non appopunt cor ad huius vitae negocia, sed tanquam sinistra manu corporalia curant, dextram levant sursam ad aeternum patriam: ac si quando accidit, ut turbetur aliquid, vel in Republica vel Oeconomia, nihil aut parum moventur. Satis enim est eis, utcunque in hoc diversorio tractentur, quod norunt aeternas mansiones a flio Dei paratas.” Cf. 1Pet., WA12:290, 20/ LW30:34; Ev.Joh.3–4, WA47:19, 18/ LW22:290–291. 118. 1 Cor., WA12:138,7/LW28:52; Ev.Joh.1–2, WA46:715,7/ LW22:205; 1 Pet., WA12:290, 25/ LW30:35: The goods we have do not belong to us. 119. Matt.5–7, WA32:308, 5/ LW21:13: “…weil wir hie leben, nicht anders brauche den als ein gast an einem frembden ort, das er uber nacht ligt und des morgens davon zeucht, brauchet nicht mehr denn suter und

10 THE CHRISTIAN LIFE (SANCTIFICATION) 255 lager zur notdurfft… noch sich yns gut setzen, als gebure es ym von recht…” Cf. Gen., WA42:414f., 40ff./ LW2:253. 120. Disp.Wider.Kais., WA39II:40, 16ff. 121. Hspost., W213II:2348.7/ CS6:424. 122. Pred.2.Mos., WA16:444, 18; Ps.51. WA40II:452, 10/ LW12:397; Ps., WA31I :76, 6/ LW14: 51. 123. Lib.christ., WA7:65f.,36/LW31:367: “… et ita cogitar ‘En mihi indigno damnatoque homuntioni citra omne mentum mera gratuitaque misericordia dedit deus meus in Christo omnes divitias iustia et salutis, ut amplus nulla re prorsus indigeam, nisis fde, quae erdat hoc se sic habere, huic ergo tali patri, qui me suis his inaestimabilius divitiis obruit, cur non liberaliter, hilariter, toto corde spontaneoque studio omnia facium, quaecunque sciero placita et gratia coram esse? Dabo itaque me quendam Christum proximo meo, quemadmodum Christus sese praebuit mihi, nihil facturus in hac vita, nisi quod videro proximo meo necessarium, comodium et salutare fore, quandoquidem per fdem omnium bonarum in Christo abundans sum.’” 124. Ibid., WA7:66, 25/LW31:367–368: “...ideo socut pater coelestis nobis in Christo gratis, auxiliatus est, ita et nos debemus, gratis per corpus et oper eius proximo nostro auxiliari et unusquisque altri Christus quidam feri, ut simus mutuum Christi et Christus idem in omnibus…” Cf. Wein, WA10I/1:518, 5/ LW52:157–158. 125. Deut., WA14:677, 25/ LW9:179 (here Luther speaks against those stressing obedience to God’s commands); Ibid., WA14:681, 28/ LW19:184; Kl. Proph., WA13:253, 20/ LW19:23; Ev. Joh.14–15, WA45:692, 34/ LW 24:253; Wein., 10I/1:73f., 23ff. / LW52:16; Adv., WA10I/2:585,18/CS3/2:55; Vor.N.T., WADB6:10,1/ LW35:361; Gal. (1519), WA2:492, 32/ LW27:224; Kirchpost.E., W212:532f.14/ CS4/1:238; Serm.dr.gut., WA7:801,23/ LW44:241; Ibid., W212:534.17/ CS4/1:240; Kirchpost.G., W211: 1270.65/ CS2/2:96; Ibid., W211:1459.9/ CS2/2:306; Thes.Antinom., WA39I :354, 29. 126. Pred. (1532), WA36:360, 5: “Denn ein Christ sol seine liebe nicht schaffen von den person, die die welt liebe thut… Dieser aber sol ein quellende liebe sein, von ynwedig aus dem hertzen getroffen wie ein frisches bechline odder wessenlin, das ymner fort feusset und leisset sich nicht auffhalten noch trocken und versiegen, Die heisset also: Ich liebe dich nicht darumb, das du from odder bose bist, den ich schepsse meine liebe nicht aus deiner fromkeit als aus einem frembden brunnen, sondern aus meniem eigen quelbornlin, nemlich aus dem Wort,welchs ist ynn nein hertz gepsropsset…”. 127. Krichpost.G., W211:125.21/ CS2/2:76: “Denn das Euangelium wo es recht im Herzen ist, soll einem solchen Menschen machen, der nicht so lange harrt, bis das Gesestz kommt; sondern ist so voll Freunden in

256 M. Ellingsen Christo hat Luft und Liebe zum Guten, dass er gern jedermann helfe und wohlthue, wo er kann, aus freiem Herzen, ehe er einmal an des Gesetz, ehe er enimal an das Gesetz denst…”. 128. 1 Pet., WA12:270, 27/ LW30:14–15: “Wyr aber sagen also, wie Petrus sagt, das der glaub ein Krafft Gottis ist. Wo Gott den glawben wirkt, da muss der mensch ander weytt geboren und eyn newe creatur werden, da müsen denn naturlich eyttel gutte werck ausz dem glawben folgen. Drumb darff man nicht zu eym Christen sagen, der do glewbt: ‘thue das oder eyrens werck,’ den er thut von yhm selbs und ungeheyssen eyttel gutte werck.” 129. Kirchpost.E., W2:12:916f.17/ CS4/2:310. 130. 1 Pet., WA12:296, 6/ LW30:41. 131. Kirchpost.G., W211:744f.28/ CS1/2:374–375. 132. Vor. N.T., WADB7:10, 9/ LW35:370. 133. Ibid., WADB7:10, 9/ LW35:370: “O es ist eyn lebendig, schefftig, thettig, mechtig, ding umb den glawben, das unmoglich ist, das er nicht unterlas solt gutts wircken.” 134. Kirchpost.G., W211:744f.28/ CS1/2:316. 135. Ev.Joh.14–15, WA45:540, 19/LW24:88: “Das ist ein unrugiger Geist ynn der höhesten ruge (das ist ynn Gottes gnade und friede), das er nicht kan still noch műssig sein; Sondern ymerdar darnach ringt und strebt mit allen tresten als der allein darumb lebt, das er Gottes ehre und lob weiter unter die leutebringe.” 136. Kirchpost.E., W212:937.4/ CS4/2:331. 137. Kirchpost.G., W211:959f.2/ CS2/1:211. 138. Gut.Werk., WA6:216, 31/ LW44:38: “Yn wilchem szo du sicht, das dir got szo hold ist, das er auch seining sun fur dich gibt, musz dein hertz fusz and got widderumb hold werden…” Cf. Hspost., W213II:1865.22/ CS5:474. 139. Lib.christ., WA7:69, 3/ LW31:371. 140. Ibid., W7:65, 5ff./ LW31:365–366. 141. Ev.Joh.6–8, WA33:233,9/LW23:149: “Also sendit wir auch mit Christo in einen leib undt wesen kommmen undt vereiniget, das, was mich guts oder boses angehet, das gehet ihn auch an. Wenn ich dich schlage oder dir leidt thue oder dich ehre, so schlage ich Christum oder thue Christo selbst leidt oder ehre den was einem Christen geschicht, das geschicht Christo selbst.” Cf. Ev.Joh.3–4, WA47:222f., 33ff./ LW22:520. 142. Kirchpost.G., W211:637.14/ CS1/2:254–255. 143. Gal. (1519), WA2:606, 1 /LW27:393: “Si autem aliquid in nobis est, non nostrum sed dei donum est: si autem dei donum est, iam charitati totum debetur, id est legi Christi: si charitati debetur, iam non mihi

10 THE CHRISTIAN LIFE (SANCTIFICATION) 257 sed aliis per ipsam serviendum est. Ita mea eruditio non est mea, sed ineruditiorum, quibus eam debo… sic sapientia mea stultus, sic potentia oppressis, sic divitiae pauperibus, sic iusticia peccatoribus, hae enim sunt formae dei, quas exinaniri oportet…”. 144. Kirchpost.E., W212:742.12/ CS4/2:124. 145. Hspost., W213II:1457.13/ CS5:113. 146. Tit., WA25:74, 8/ LW29:99. 147. Hspost., W213II:2351.14/ CS6:427. 148. Ibid., W213II:2352.16/ CS6:428: “Du fahre fort, und sprich: Ich habe an den meine Wohlthat verloren, nur einen andern her und dem auch wohlgethan…”. 149. Adv., WA10I/2:85, 26/ CS3/2:55. 150. Lib.christ., WA7:69, 1/ LW31:371: “En, ista regula, ut quae ex doe habemus bona fuaut ex uno in alium et communia fant, ut unus quisque proximum suum induat et erga eum sic se gerat, ac si ipse esset in loco illius.” 151. Pred. (1533/1534), WA37:507, 20. 152. Kirchpost.G., W211:1575.4/ CS 3/1:63: “Nun ist Glaube und Liebe das ganz Wesen eines Christenmenschen, wie ich oft gesagt habe. Der Glaube empfähet, die Liebe gibt; der Glaubde bringt den Menschen zu Gott, die Liebe bringt ihn zu den Menschen… Denn wer da glaubt, der hat alle Dinge von Gott, und ist selig und reich…”. 153. Ibid., W211:1586.27/ CS3/1:75: “Aber die Liebe rechtet noch sechtet nicht; sie ist nur darum da, dass sie wohl thus will; darum thut sie auch mehr, denn sie schuldig ist, und fahret uber das Recht.” 154. Disp. Heid., WA1:364, 6/ LW31:55–56. 155. Kirchpost.G., W211:1489.8/ CS2/2:340; Promodisp. Pall., WA39I :254, 27. 156. Pred. (1532), WA36:456f., 34ff. 157. 1.Pet., WA12:267, 3/ LW30:11: Das wyr auff erden leben, des geschicht nyrgent umb, den das wyr ander leutten auch helffen sollen. Sonst were esdas best, das uns Gott so bald wurgete und sterben liesse, wenn wyr getaufft weren und hetten angefangen zu gleuben.” 158. Adv., WA10I/2 :69, 4/ CS3/2:36. 159. Lib.Christ., WA7:69,12/LW31:371: “Concludimus itaque, Christianum hominem mon vivere in seipso, sed in Christo et proximo suo, aut Christianum non esse…”. 160. Adv., WA10I/2 :69, 13/ CS3/2:36. 161. Kirchpost.G., W211:1605.67/ CS3/1:94: “Denn wer Gottes Lob und Ehre mit der Stimme preisen will, der muss aller Welt Lob und Ehre verdammen, und sagen, wie aller Menschen Werk und Wort nichts sei mit aller

258 M. Ellingsen Ehre, die sie davon haben, sondern allein Gottes Werk un Wort sei Lob und Ehre würdig.” 162. Hspost., W213II:2351.14/ CS6:427: Wer ein Christ sein will, der ewige sich frei dass, dass er mit aller seiner Wohlthut, True und Dienst werde Undank verdienen, und hüte sich davor, dass er sich damit wollte bewegen lassen und andern nicht merhr dienen noch helfen.” 163. Ev. Joh.14–15, WA45:671, 25/ LW24:230 164. Krichpost.E., W212:786.2/ CS4/2:169. 165. Pred.(1523), WA12:559, 17/ CS2/1:187. 166. Vor.N.T., WADB6:89,29/LW35:361; Ibid., WADB7:10, 9/ LW35:370; Pred. (1523), WA12:559, 8. See n.173, below. 167. Disp.just., WA39I :96, 6/LW34:165; Ev.Joh.3–4, WA47:1f.,15ff./ LW22:275, as Luther also claims there are two parts to Christian life. Faith is more important than works. cf. Matt.5–7, WA32:352f., 35ff./ LW21:65. 168. Thes. Wel., WA39I :46, 28/ LW34:111: “34. Fatemur oper bona fdem sequi debere, imo non debere, sed sponte sequi, Sicut arbor bona non debet bonos fructus facere, Sed sponte facit.” 169. See Note 92, above, for the quote. 170. See Thes. Antinom., WA39I :354 (teaching works are spontaneous without the Law). Also see p.200, n.75. 171. Kl.Proph., WA13:253, 20/ LW19:23: “Fides enim si sincera est in corde, non opus habet doctore aligua operumbonorum, per sese novit, quid feri conveniat… Iustifcato homine per fdem sequuntur necessario fructus iustitiae, siquidem bona arbor non potest non bonas fructus ferrer…” Cf. Gal. (1519), WA2:478f., 37ff., LW27:204f.; Lib. Ex. Cath., WA7:760, 20ff. 172. We have already noted times when Luther only only taught Two Uses (see Ch. 2). Dealing with the Christian life at one point he claims that preaching is not meant to teach people how to manage their lives. Reasonable people can fnd their own way (Pred. [1532/1533], WA36:534f.,6ff./LW28:100,101; Serm. Tauf., WA2:717,6/ LW35:34). 173. Vor.N.T., WADB7:10,9/LW35:370–371; Kirchpost.G., W211:1458f.9/ CS2/2:306. 174. Gen., WA43:531, 27/ LW5:150; ibid., WA43:59ff., 7ff./ LW3:257–262; Krichpost.E., W212:370,19/CS4/1:65–66; Pred. (1532), WA36:39f., 27ff.; Gen., WA43:167, 4ff./ LW4:44; Rom., WA56:419, 9/ LW25:408– 409; Gal. (1535), WA40I :272, 14ff./ LW27:57–58. 175. Kirchpost.G., W211:1678.9/ CS3/1:161: “Nun, weils den also ist, dasz allein die Gesetz allzumal Liebe aufrichten…”.

10 THE CHRISTIAN LIFE (SANCTIFICATION) 259 176. Pred (1526), WA20:510, 29: “ Dis gebot der libe ist… ein regel und meisterin aller gesetz… allein der glawbe hat yhr zugebieten, sonst get sie alle anderen gepotten.” 177. Wein., WA10I/1:578, 12/ LW52:173. 178. TR (1540), WATR4:634, 12/ LW54:382. 179. Gen., WA43:532, 8/ LW5:150: “Sic in bellis sancti saepe hostes fefellerunt, sed illa sunt mendacia, quibus licet uti in ministerio Dei adversus Diabolum et hostes Dei.” 180. Kirchpost.G., W211:1682.20/ CS3/1:166: Und da hat du Macht zu dispensienen mit aller Geboten, wo du allein ein Christ biest, wenn sie doch in der Liebe hindern willen… 181. Gut.Werk., WA6:204, 13/ LW44:23. 182. Pred. (1530), WA32:91, 33ff.: “Wir sein alle heiligen and versucht ist der, der sich nicht Ein heilgen will rennenn… aber das nicht awss dir, sondern willen Gottesz, der dein vatter wil sein. Und dass ist seyne vermessenheit, sondernn ein dack parkeyt und Bekhendniss Gottes gutter.” Cf. Ev.Joh.14–15, WA45:616f., 27ff./ LW24:169. 183. Hspost., W213II:2501.25/ CS7:140: “Er disputire nur nicht viel mit seinen Sünden. Denn wo er mit denselben disputirt, so kommt er dahin, das er Schuld bezahlen will.. Darum soll man nicht hőren, wa unser Herz dazu sagt aus Sagen und Unglauben; sondern hőren, was Gott sagt, den grösser ist den mein und dein Herz.” 184. Dict. Ps., WA3:648, 6/ LW11:144: “Quia laudare tantummodo deum non potest, nisi qui intelligit in se nihil esse laude dignum, sed omne quod est laudis, dei et ex deo esse.” cf. Ibid., WA3:191, 1/ LW10:162. 185. Latom., WA8:111, 24/ LW32:235. 186. Rom., WA56:270, 9/ LW25:258; Ibid., WA56:343,16/ LW25:332; Ibid., WA56:351f., 7/ LW25:340f.; Ibid., WA56:442, 17/ LW25:434; Latom., WA8:94,25/LW32:211; TR (1532), WATR2:75, 1/ LW54:144–145; Rom., WA56:72, 18/ LW25:64; Ibid., WA56:70, 9/ LW25:63; Thes. Antinom., WA39I :354, 1; Hspost., W213II :1920.24/ CS6:39; Ev.Joh.3–4, WA47:33, 33/ LW22:304; Kirchpost.E., W212:322.17/ CS4/1:15; TR (1531), WATR2:331, 23; Gal. (1535), WA40I :368, 26/ LW26:232; Disp. just., WA39I :97, 3/ LW34;166; Gal. (1519), WA2:2:496f., 39ff./ LW27:230; Ps.51, WA40II:352f., 33ff/ LW12:328; Antinom (3), WA39I :521, 5; Ibid., WA39I :563f., 13ff.; Ibid., WA39I :564, 1; Ibid., WA39I :492, 2; Rom., WA56:347, 8/ LW25:336. As we shall subsequently note, sometimes Luther refers to simul isutus et peccator as partim-partim, just partially righteous and sinner.

260 M. Ellingsen 187. I Pet., WA12:323f., 24ff./ LW30:69; Kirchpost.G., W211:531.20/ CS1/2:131; Ev.Joh.16–20, WA28:177f., 28ff./ LW69:101. 188. Pred. Gen., WA24:484, 23. 189. Pred. (1530), WA32:91f., 32ff.: “Wir sein alle heilgen und versucht ist der, der sich nicht Ein heilgen wil nennen. Du bist vil mehr heilig den dass du Hanss oder Kuncz heyssest, aber das nicht awss dir, sondernn awss dem willen Gottesz, der dein vatter wil sein. Und dass ist keyne vermessenheyt, sondernn ein danckparteyt und Bekherdnisz Gottes gutter.” 190. Kirchpost.E., W212:515.6/ CS4/1:220. 191. Gal. (1535), WA40I :526f., 2ff./ LW26:342. 192. Thes. Antinom., WA39I :354, 24ff.; Gut.Werk., WA6:276, 18/ LW44:114. 193. Promodisp.Pall., WA39I :204, 20ff.: “40. Sed ea legis opera, reputatione Dei, non habentur pro operibus legis, etiamsi natura sint talia.” 194. Gal. (1519), WA2:497, 27/ LW27:231–213; Antinom. (3), WA39I :494;Ps.68, WA8:21, 21/ LW13:21; Thes. Antimon., WA39I :350, 14ff.; Antinom. (1), WA39I :394ff., 27ff. 195. Rom., WA56:334, 15/ LW 25:322. 196. Gal. (1535), WA40I :538, 16/ LW26:350–351. 197. Rom., WA56:275, 25/ LW25:262–263; Disp.just., WA39I :95, 10/ LW34:164; Ibid., WA39I :98, 7/ LW34:167; Thes. Antinom.,WA39I :350, 14ff.; Ibid., WA40II :348, 15ff.; Antinom.(2), WA39I :474, 11; Antinom. (1), WA39I :398;11;Serm.Tauf., WA2:731, 3/ LW35:34. 198. Antinom, (1), WA39I :367, 3; Ibid., WA39I :398, 11. 199. Kirchpost.G., W211:713f.49/ CS1/2:340. 200. Gen., WA43:121f., 38ff./ LW3:343. 201. Rom., WA56:442, 5/ LW25:434. 202. Ibid., WA56:217, 8/ LW25:202–203; Jes. (1527–1530), WA31II:516, 35ff./ LW17:331–332; Kichpost.E., W212:625.15/ CS4/1:335. 203. Ev.Joh.14–15, WA45:684, 9/ LW24:244: “…Denn ob wir wil inn Christo rein sin, so wir anders inn ym bleiben, so sind wir doch unsers lebens halb naoch nicht gar rein, weil wir diesen fack am hals tragen, und bleibt noch mancherley tegliche schwacheit und gebrechen…” Antinom. (3), WA39I :542, 22 (dealing with Antinominan polemics). 204. Kirchpost.G., W211:692.33/ CS1/2:315. 205. Gal. (1535), WA40I :537f., 21ff./ LW26:350f. 206. Pred. (1522), WA10III:425, 19: “Also das wir verklert werden von eyner klarheyt zu der andern, das wir teglich zunehmen und yhe klerer und klerer den herren erkennen, denn werden wyr verwandelt und verklet yynn das selbig byld, also das wyr alle eyn kuche werden mit Christo.” 207. Wein, WA10I/1:405, 5/ LW52:120.

10 THE CHRISTIAN LIFE (SANCTIFICATION) 261 208. Gen., WA44:277, 22/ LW6:371. 209. Ibid., WA42:56, 30/ LW1:74; Ep.Jes., WA19:140, 17; Wort., WA23:70, 1/ LW37:17. 210. TR (1533), WATR1:244f., 31ff./ LW54:96–97. 211. Pred.(1522), WA10III:356, 24; Pred. (1532), WA36:694, 25; Promodisp.Scot., WA39II: 170, 8; Pred. (1525), WA17I :71f., 39ff.; Thes.Antinom., WA39I :356, 9. 212. Ps.51, WA40II:347f., 34ff./ LW12:321; Jon., WA19:229, 29/ LW19:79. 213. Sch.Reisz., WA18:277, 26. 214. TR (1531), WATR1:48, 3/ LW54:16; Ibid. (1533), WATR1:205, 1/ LW54:78. 215. TR (1533), WATR1:276, 12/ LW54:106. 216. Hspost., W213II:2016.29/ CS6:123. 217. Rom., WA56:270, 9/ LW25:258f.; cf. Hspost., W213II:1723.8/ CS5:347. 218. Rom., WA56:387f., 27ff./ LW25:378. 219. Wein., WA10I/1:137, 14/ LW52:37. 220. Rom., WA56:392, 29ff./ LW25:382–383; Ibid., WA56:246, 12ff./ LW25:232– 233); Oper.Ps., WA3:183, 32/ LW10:155–156; Serv.arb., WA18:651, 21/ LW33:87–88; Kirchpost.E., W212:523.25/ CS4/1:227–228: While offering comfort, he claims here that the world does not understand the Christian life; Kirchpost.E., W212:542f.2/ CS4/1:249; Matt.5–7, WA33:312f., 37ff./ LW21:19; Disp.Heid., WA1:357, 15/ LW31:44; Matt.5–7, WA33:312f., 37ff./ LW21:163–164 – responding to Catholic critics; Ev.Joh.6–8, WA33:228f., 34ff./ LW23:146 – claims here we are regarded as fools 221. Kirchpost.G., W211:1038, 10/ CS2/1:292. 222. 2.Ps., WA5:45, 30ff./ LW14:309. 223. Wein., WA10I/1:336, 2/ CS3/2:232. 224. Gal.(1535), WA40I :235, 18/ LW26:133–134. 225. Ibid., WA40I :573, 25 /LW26:376: “Nec foris multum interest inter Christianum atque hominem civiliter bonum. Nam opera Christiani in speciem vilia sunt.” 226. TR (1538), WATR3:636, 3; TR (n.d.), WATR6:348, 17; TR (1533), WATR1:193, 4/ LW54: 71–72. 227. Thes.Antinom., WA39I :354, 19ff. 228. Antinom. (2), WA39I :485, 16. For such critiques of this text’s authenticity, see Werner Elert, “Eine theologische Falschung zur Lehre vom tertius usus legis,” Zeitschrift fur Systematische Theologie und Religionsphilosophie 1 (1948):168–170; Gerhard Ebeling, Word and Faith, trans. James W. Leitch (Philadelphia: Fortress Press, 1963), pp. 62–78; Bernhard Lohse, Martin Luther’s Theology: Its Historical and Systematic Development, trans. and ed. Roy A. Harrisville (Minneapolis: Fortress Press, 1999), pp. 182–183.

262 M. Ellingsen 229. 1 Pet., WA12:333, 12/ LW30:79. Cf. Wilfred Joest, Gesetz und freiheit: das problem des Tertius usus legis being Luther und die neutestamentliche Paainese (Gottingen: Vandenhoeck & Ruprecht, 1951), esp. p. 198; Paul Althaus, The Theology of Martin Luther, trans. Robert Schultz (Philadelphia: Fortress Press, 1970), p. 271. They distinguish “Commandment” and “Law,” a distinction they claim to fnd in Luther. 230. Serv. arb., WA18:693, 1/ LW33:150. 231. Kirchpost.G., W211:744f.28/ CS1/2:374–375. 232. Dtsch.Kat., I.Con., WA30I :178, 22/ BC:428.311: “die zehn gepot… ynn welchen quellen und gehen mussen alles was gute werck sein sollen, also das ausser den zehn geboten kein werck noch wese gut und Gott gesellig kan sein…”. 233. Deut., WA14:677, 251/ LW9:179: “Breviter respondetur: praecepta novi testaneinti ferri super iustifcatus et novos hominess in spiritu. Nihil enim ibi docetur aut mandatur, quod non pertineat ad fdeles tautum, qui omnia faciunt sponte, non necessitate aut invita voluntate.” 234. Antinom. (2), WA39I :485, 22: :Lex est retinenda, ut sciant sancti, quaentam opera requirat Deus, in quibus obedientiam excercere erga Deum possint.” Cf. Antinom. (3), WA39I :542, 5; Lib. Ex. Cath., WA7:760, 1ff.; Promodisp.Fab., WA39II:274, 21. 235. Lied., WA35:426f. 236. Dict.Ps., WA3:463, 21/ LW10:405. 237. Matt.5–7, WA32:368, 7/ LW21:82–83; Ibid., WA32:299f., 1ff./ LW21:3–5. 238. Pred. (1539), WA47:757–772/ LW51:291–299. 239. See p.5. 240. Wellt. Uber., WA11:279, 5/ LW45:127. 241. Kirchpost. E., W212:910f.3ff./ CS4/2:305; Kirchpost.G., W211:1886.4/ CS3/1:382; Pred. (1522), WA10III:1ff., 15ff./ LW51:70ff. 242. Gen., WA42:670, 3ff./ LW3:170. 243. Krichpost.E., W212:442.13/ CS4/1:140. 244. Ev.Joh.14–15, WA45:688f., 36ff./ LW24:249: “Darumb ist es schwer, den leuten zu predigen, Denn wie man ynen predigt, so wil es nicht recht geben, fallen ymer seiten aus, Predigt man nicht vom glauben, so werden eitel heuchel werck draus, Treibt man aber den glauben allein, so wollen keine werck hernach...” 245. Gal. (1535), WA40I :570, 18/ LW26:373. 246. Thes. Wel., WA39I :47, 5/ LW34:112; Gen., WA42:610, 20/ LW3:87; Ev.Joh.6–8, WA33:523, 1/ LW23:326; Ps.2, WA5:53, 15/ LW14:320–321; Gal. (1535), WA40I :389f., 27ff./ LW26:246–247; Gal,. (1519), WA2:543,

10 THE CHRISTIAN LIFE (SANCTIFICATION) 263 6ff./ LW27:300; Adv., WA10I/2:85, 3/ CS3/2:54 (acknowledging in this context that a spontaneous response could also occasion good works). 247. 1 Pet., WA12:372, 6/ LW30:117. 248. Gal. (1535), WA40II:42, 19/ LW27:34; Wein., WA10I/1:11f., 1ff. Also see Pred. (1525), WA17I :74, 15, as Luther speaks of Chrst as Sacrament and Example. For an example of Luther denying Christ’s role as an Example when focusing on exhortation to faith, see Gal. (1535), WA40I :389, 20/ LW26:247. 249. Lib.christ., WA7:58, 31/ LW31:357. 250. Matt.5–7, WA32:404, 14/ LW21:126–127. 251. Thes.Wel., WA39I :47, 37/ LW34:113: “Tamen quia interim sumus inaequali spiritu, et caro adversatur spiritui, necesse est etiam propter vagos spiritus, certis mandatis et scriptis apostolarum adhaererer, ne laceretur ecclesia.” 252. Gal. (1535), WA40I :577, 20/ LW26:378–379; Disp.nup., WA39I : 292f., 25ff.; Ev.Joh.14–15, WA45:703, 1/ LW24:264–265; Ibid., WA45:700f., 25ff./ LW24:262; Promodisp. Kopp., WA39II: 248, 10; Disp.just. WA39I :92, 4/ LW34:161; Ibid., WA39I :96, 11/ LW34:165; Ibid., WA39I :114, 15/ LW34:183; Thes. Wel., WA39I : 46, 20/ LW34:111; Matt.5–7,WA32:423, 28/ LW21:150. Cf. Gal. (1535), WA40I :408, 27ff./ LW26:260; Gen., WA44:112, 6ff./ LW6:150; Ev.Joh.14–15, WA45:703, 1; Pred. (1525), WA10III:295, 13; Gen., WA44:112, 24/ LW6:150; Kirchpost.G., W211:744.28/ CS1/2:374; Ibid., W211:1488f.8/ CS2/2:340; Dtsch. Kat., III.5, WA30I :207, 30/ BC453.95; Hspost., W213II:2125f.16ff./ CS6:222 (while offering comfort and teaching Christian life). See Pred. (1522), WA10III:225, 18. 253. Gen., WA42:669, 22/ LW3:169; Gut.Werk., WA6:217, 25/ LW44:39– 40; Pred. (1522), WA10III:95, 13; Ibid., WA10III:226, 12; Promodisp. Pall., WA39I :204, 8ff.; Matt.5–7, WA32:423f., 19ff./ LW21:149f. 254. Thes. Wel., WA39I :46, 20/ LW34:111.Disp.just., WA39I :92, 7/ LW34:161; Ibid., WA39I :114, 7/LW34:183. 255. Fest., WA17II:275, 27. 256. Gal. (1535), WA40I :408, 27ff./ LW26:260; Ibid., WA40I :577, 20/ LW26:3780379; Disp.Just., WA39I :96, 9/ LW34:190; Ev.Joh.14–15, WA45:703, 1/ LW24:264–265; Ibid., WA45:700f., 25ff./ LW24:262. Pred. (1522), WA10III:225, 15; Disp.nup., WA39I :293, 8; Promodisp.Pall., WA39I :204, 14ff.; Deut., WA14:627, 17/ LW9:86. 257. Krichpost.G., W211:1699.32/ CS3/1:182.

264 M. Ellingsen 258. Gen., WA44:112, 23/ LW6:150; cf. John Calvin, Institutes of the Christian Religion (1536/1559), Bk.III, Ch.XXIV/7; Ibid., Bk.II,Ch.III/11. 259. Ev.Joh.14–15, WA45:685, 25/ LW24:246. 260. Adv., WA10I/2:186, 10/ CS3/2:110. 261. Wein., WA10I/1:518, 6/ LW52:157. 262. 1 Pet., WA12:273, 13/ LW30:17: “Also ist umb eyn Christlich leben gethan, das es ymmer zu nehme und reyner werde… Aber weyl wyr noch ym feysch sind, so sondern wyr nymmer gantz reyn seyn.” Cf. Ep. 1. Joh., WA20:789, 23/ LW30:321; 1 Pet., WA12:273, 13/ LW30:17. Luther also affrms this when teaching the importance of repentance in Kirchpostil.G., W211:694.38/ CS1/2: 317. 263. Grnd., WA7:336, 30/ LW32:24: “Das alsso ditz lebenn nit ist. eyn frumkeytt szondernn eyn frumb werden: nit eyn gesundheyt szondernn eyn eyn gesund werdenn: nit eyn weszen szundernn eyn werden: nit eyn ruge szondernn eyn ubunge. Wyr seynss noch nit. wyr werdenss aber Es ist noch nit gethan vnnd geschehen es ist aber ym gang vnnd schwanck. Est ist nit das end. es ist aber der weg es glüwet unnd glintzt noch nit alliss es fegt sich aber alliss.” 264. Gal. (1535), WA40II:240, 7/ LW27:32; Dtsch.Kat., II.3, WA30I :190f., 37ff./ BC438.57; Ps.68, WA8:20, 9/ LW13:20; Ibid., WA8:12,/ LW13:11. 265. Vor.N.T., WADB7:8f., 10ff./ LW35:369. 266. Dtsch.Kat., 2.3, WA30I :190f., 37ff./ BC:418.57. 267. Rom., WA56:159, 8/ LW25:137; Matt.5-7, WA32:406,18/ LW21:129. 268. Ibid., WA56:334f., 28/ LW25:323: “Iustitia Vero humana studet tollere et mutare peccata primum et conferuare ipsum hominem; ideo non est Iustitia, Sed hipocrisi. Ergo donec homo ipse viuit et non tollifur ac mutatur per renouationem gratie, Nullis operibus potest facere, Vt sub peccato et lege non sit.” 269. BR (1521),WABR2:372, 82/ LW48:281–282: “Si gratiae praedicator es, gratiam non fctam, sed veram praedica; si vera gratia est, verum, non fctum peccatum ferto. Deus non facit salvos fcte peccatores. Esto peccator et pecca foriter, sed fortius fde et gaude in Christo, qui victor est peccati, mortis et mundi. Peccandum est, quamdiu hic summus; vita haec non est habitation iustitiae… ab hoc non avellet nos peccatum, etiamsi millies, millies uno die fornicemur aut occidamus… Ora Fortier, etaim fortissimus peccator.” Cf. BR(1516),WABR1:35, 24ff./ LW48:12–13; Kirchpost. G., W211:1514.44/CS2/2:367–368. 270. Disp.Heid., WA1:WA1:370,9/ LW31:63: “Haec est dulcissima dei Patris misericordia, quod non fctos, sed veros peccatores salvat, sustinens nos in peccatis nostris et acceptans opera et vitam nostrum omni abiectione digna, donec nos perfciat atque consummet.”

10 THE CHRISTIAN LIFE (SANCTIFICATION) 265 Cf. Latom., WA8:107, 35/ LW32:229. 271. Ev.Joh.16–20, WA28:177, 28/ LW69:101. 272. Gal. (1535), WA40I :433f., 26ff./ LW26:277: “Et hoc viderunt omnes Prophetae, quod futures esset omnium maximus latro, homicida, adulter, fur scrilegus, blasphemus, etc. quo nullus maior unquam in mundo fuerit…”. 273. 1 Tim., WA26:24, 21/ LW28:245. 274. Kirchpost.G., W211:221.7/ CS 1/1:242; Matt.5–7, WA32:519–520/ LW21:265–266; Serm.Tauf., WA2:735, 20/ LW35:40 (41 – says it is an estate in whch we slay sin); Stuf., WA40III:280, 18; Ev.Joh.6–8, WA33:517f., 30ff./ LW23:323–324; Christ. Adel., WA6:408, 26/ LW44:130; Capt. Bab., WA6:541, 6/LW36:78; Matt.5–7, WA32:405f., 29ff./ LW21:237; Ps., WA31II:437, 7/ LW14:115; Haus.,WA52:395, 12; Kirchpost. E., W212:298.25/ CS3/2:322; Hspost., W213II:2538f.13f./ CS7:174; Gal. (1535), WA40II:152f., 39ff./ LW27:119; Pred. Kind., WA30II:568f., 32ff./ LW46:246. 275. Gen., WA43:340, 3ff./ LW4:285. 276. 127.Ps., WA15:366f., 15ff./ LW45:324ff.: “Erbeytten mus and soll man, aber die narung und des hauses fulle ja nicht der erbeyt zu schreyben, sondern alleyn der guete und dem segen Gottes… Sie thuts nicht, Gott muss es thun. Drumb erbeyte also, das du nicht umb sonst erbeytest.” 277. Ps., WA31I :436, 7/ LW14:114–115. 278. Ibid., WA31I :234, 15/ LW14:15; 1 Pet., WA12:336, 18/ LW30:82; Ibid., WA12:349, 12/ LW30:95; Pred.Kind., WA30II:569, 26/ LW46:246; Serm. Tauf., WA2:735f., 19ff./ LW35:40–41; Gen., WA43:342, 4/ LW4:288; Serm.hoc.Sak., WA6:370, 7/ LW35:100–101. 279. Hspost., W213II:2073.25/ CS6:175. 280. Matt.5–7, WA32:327, 15/ LW21:35; Hspost., W213II:1649f.7f./ CS5:281. 281. Ev.Joh.1–2, WA46:698, 30/ LW22:187: “Wievol Gott die Stende inder Welt haben wil, und das auch ein unterscheid der Stende sey, aber wer nicht from ist dem hilsst gar nichts zur seligkeit, ob er gleich in ehrlichen Emptern der Stende ist. Es wird ein Schuster so wol selig als ein Konig oder grosser Keiser…” 282. Gen., WA43:106, 2/ LW3:321: Ancilla igitur cum mulget vaccas, servus cum pastinat argum, modo fdelis sit, hoc est, ut statuat placere Deo tale vitae genus, et a Deo instutum esse, Deo magis servit, quam omnes monachi et monachae, qui de suo vitae genere eerti esse non possunt.” 283. 1 Pet., WA12:336, 26/ LW30:82. 284. Wein., WA10I/1:534, 11/ CS3/2:322; Dtsch.Kat., I.Con, WA30I :178f., 10ff./ BC428f.311ff. 285. Gal. (1535), WA40II:118, 15/ LW27:93–94: “Item laetantur pii, quando Euanglium late sparigitur et multi ad fdem acceunt atque ita Christi Regumn augetur.”

266 M. Ellingsen 286. Haus., WA52:415, 8: “Darumb ist das das hőchste und groste werck und sürnembste Gottesdienst, den wir auff erden thun kőnnen, das wir andere leut und sonderlich die uns befohlen sin, zum erkentnuss Gottes und dem heyligen Euangelio bringen.” cf. Wein., WA10I/1:714f., 12ff./ LW52:277. 287. 1Pet., WA12:267, 3/ LW30:11: “Das wyr auff erden leben, das geschicht nyrgent umb, den wyr ander leutten auch helffen sollen. Sonst were es das best, das uns Gott so bald wűrgete und sterben liesse, wenn wyr getaufft weren und hetten angefangen zu glewben. Aber darumb lesset er uns hie leben, das wyr ander leutt auch zum glawben bringen, wie er uns thau hatt.” 288. Adv., WA10I/2:85, 23/ CS3/2:55. 289. Matt.5–7, WA32:406, 1/ LW21:128. 290. Gen., WA44:678, 27/ LW8:135: “Semper enim solitus est Deus ex gentibus etiam sibi Ecclesiam colligere.” 291. Ibid., WA44:78, 14/ LW6:105. 292. TR (1531), WATR1:52‚29: “Vult Deus, ut simus laeti, et odit tristitiam.” Cf. Pred. (1546), WA51:194, 10/ LW51:392; Kirchpost.E., W212:318.10/ CS4/1:11–12; Matt.5–7, WA32:314f., 39ff./ LW21:21; Gal. (1535), WA40I :51.14/ LW26:11. 293. Heb., WA57III:176, 3/ LW29:177: “Quare Christianum sicut flium Dei oportet semper gaudere, semper cantare, nihil timere, semper securum esse et de Deo gloriari.” 294. Adv., WA10I/2:170, 24/ CS3/2:93: “Disse freud ist eyn frucht und folge des glaubens…”. 295. Wein., WA10I/1:101, 12/ CS3/2:146. 296. Pred. (1532), WA12:442, 23: “Darumb stehet ein solcher glaubiger mensch, ynn solcher freud und fröligkeit, das er sych vor seyner creatur letzt erschrecken, ist aller dingen herr, unnd furcht such allein vor Gott, synem herrn, der ym hymmel ist, sunft furchtt er sych nichts vor kennen ding das yhm mocht zu hadnen stiffen.” 297. Hspost., W213II:1504.10/ CS5:156: “Solche Verwunderung sollten wir über dem Euangelium auch haben, dass wir drüber hoffährtig und frőlich würden und rühmeten: Ich bin ein Christ und getauft, zweife derhalben gar nichts, ich werde durch den Herrn Jesum, dass der Himmel un allen Creaturen mir zu meniem Besten dienen soll.” 298. Serm.dr.gut., WA7:800, 20: “Den got wil nit allein solch werck haben, sundern das sie mit luft und willen geschehen. Und wie kuft und wille nit drynnen ist, sein sy todt fur got…”. 299. Antinom.(1), WA39I :389f., 2ff. 300. Rom., WA56:368, 13/ LW25:358. 301. Letz.Wort., WA54:36, 6/ LW15:275.

10 THE CHRISTIAN LIFE (SANCTIFICATION) 267 302. Ess.9, WA40III:652f., 5ff. 303. Pred. (1523), WA12:442, 14. 304. Gut.Werk., WA6:206, 29ff./ LW44:26. 305. Ibid., WA6:205, 4/ LW44:24. 306. Vor. N.T., WADB7:10, 16/ LW35:370. 307. Ep. 1.Joh., WA20:756, 1/ LW30:300. 308. Jes. (1527–1530), WA31II:63, 25ff./ LW17:389. 309. Hspost., W213II:2348.6f./ CS6:424: “Denn es will unser Herr Gott, und nicht unbillig, die Ehre haben, dass wir ihm für alle seine Wohlthat danken sollen. 7. Solches sollten wir auch gern und williglich thun; denn es je ein Ding ist, das nicht viel Mühe und Arbeit forstet…”. 310. Jes. (1527–1530), WA31II:461, 2/ LW17:258. 311. See p.205, n.151 for this quotation. Also see Vor. N.T., WADB7:10, 16/ LW35:371; Hspost., W213II:2125.15/ CS6:221. 312. TR (1531), WATR1:49f., 28ff./ LW54:17–18: “Quando tentaris tristia aut desperation aut alio dolore conscientiae tunc, ede, bibe, quaere colloquia; si potes te cogitatione puellae reereare, facito.” 313. TR (1531), WATR1:49, 24/ LW54:17: “Denn das betten hilfft uns sehr und macht einem ein frolich hertz, non propter dignitatem operis, sed das wir mit unserm Herr Got geredt und yhm also haben heim gestellet.” 314. Aus.Vat., WA2:85, 9/ LW42:25. 315. Vor.Deut.Schr., WA50:659, 16/ LW34:286. 316. Matt.18–24, WA47:366, 5: “...das Gott offt sagen mus: Wann ich euch gäbe, wie ihr bittet, so were ich ein narr, wie ihr seidt. So bitten wir offt, wenn wie gleich das Vater Unnser beten.” 317. TR(1532), WATR2:628, 26: “Non est opus, ut Deus me semper oudiat secundum meam, den er were mein gefangener.” 318. Serm.Bereit., WA2:696, 24/ LW42:113. 319. Magn., WA7:574f., 24ff./ LW21:328–329. 320. Schmal,Art., II.2, 25f., WA50 BC:305.25; Dol., WA30II:643f. 321. Magn., WA7:568, 21/ LW21:322. 322. Haus., WA52:150, 4; Ibid., WA52:682f., 33ff.; Pred. (1524), WA15:478, 23; cf. Pred. (1523), WA12:413f., 36ff.; Wint., WA21:63f., 37ff. 323. Ev.Joh.14–15, WA45:541, 27/ LW24:89. 324. TR (1533), WATR 3:79, 1: Christianus semper orat, sive dormiat sive vigilet. Cor enim eius orat semper, et suspiriam est magna et fortis oratio.” 325. Hspost., W213II:1681f.21/ CS5:310. 326. Dtsch. Kat., III, WA30I :193, 17/ BC:441.8. 327. TR (1533), WATR1:220, 9/ LW54:85; TR (1531), WATR2:11, 5; TR (1540), WATR4:654, 11.

268 M. Ellingsen 328. Aus.Vat., WA2:82f., 27ff./ LW42:21ff. 329. Gut.Werk., WA6:240f., 26ff./ LW44:68–69. 330. Jes. (1527–1530), WA31II:566, 16/ LW17:392. 331. Dtsch. Kat., III, WA30I :196, 8/ BC443.22. 332. Hspost., W213II:2056f.20/ CS6:160. 333. Kirchpost.G., W211:1101.21/ CS2/1:357–358: “Welch Herz wollte nun sich nicht frőlich alles Guttes zu ihm versehen, so er sich mit solcher Liebe erzeigt…”. 334. Ibid., W211:1575.4/ CS3/1:63–64: “Denn wend da glaubt, der hat alle Dinge von Gott und ist selig und reich: darum darf er hinfort nichts mehr, sondern alles, was er lebt und thut das ordnet er zu Gut und Nutz seinern Nächsten…”. 335. Kirchpost.E., W212:937f.5/ CS4/2:331–332. 336. Gut.Werk., WA6:207, 26/ LW44:27: “Alszo einn Christen mensch, der in diser zuvorsicht gegen got lebt, weisz alle ding, vormag alle dings, vormisset sich aller ding, was zu thun ist, und thuts alles frolich und frey…”. 337. Vor.N.T., WADB7:11, 16/ LW35:371: “Glaube ist ein lebendige erwegene zuuersicht auft Gottes gnade, so gewis, das er tausent mal drüber stürbe. Und solch zuuersicht und erkenntnis gőtlicher gnade machet frőlich, trotzig und lüftig gegen Gott und alle Creaturn, welchs der heilige Geist thut im glauben…” Ibid., WADB7:11, 9/ LW35:370: “O es ist ein lebendig, schefftig, thettig mechtigding umb den glauben, das unmüglich ist, das er nicht on unterlas solte guts wircken.” 338. Pred. (1535), WA12:442, 10. 339. Matt.5–7, WA32:312, 30/ LW21:19. 340. Ev.Joh.14–15, WA45:671, 25/ LW24:230: “Denn ein solcher mensch, was er lebt und thut, es sey gros oder gering und heisse, wie es wolle, so sin des eitel frűchte, und kan on fruchte nicht sein… Und wird einem solchem alles, so er thut leicht und on faure erbeit oder verdries, ist ym nichts zu schwer oder zu gros, das er nicht leiden und tragen könne.” 341. Wein., WA10I/1:367, 20/ CS3/2:257: “Wie mag eyn hertz sich hie enthalten, das es nit frey, frolic, luftig und willig werde ynn got und Christo, was mag fur werck odder leyden beggen, dareyn es sich nit mit lieb und lob gottis, singend und springend ergebe?” 342. TR (1546), WATR5:318, 2/ LW54:476: “Wir sein pettler. Hoc est verum.” 343. Jes. (1527–1529), WA25:180, 47: “Christiana igitur vita non haec est, quae auget ieiuniorum dies et alias huiusmodi nugas, sed quare augetur in fducia in Deum et minuitur in fducia in se…”.

269 Luther claims that a 7 year-old child knows what the Church is—holy believers hearing the voice of the Shepherd.1 He affrms the Credal formula—one holy, catholic, Apostolic Church.2 Interpreting a text in a sermon, he describes the Church as a “mouth-house,” not a pen house.3 The Reformer draws on a Medieval distinction between Christians who merit the title and members of the Church numerically (a distinction between the visible church and invisible church).4 In the same way he posits a distinction between the spiritual assembly transcending space and time and the visible Church in the world.5 There is no Church without the Word, Luther claimed.6 It is a creature of God’s Word, and the Word also governs it.7 Where the Word is, there is the Church.8 Indeed, the Church subsists in the Word.9 The substance of the Church is the Word, Luther adds.10 It is the only perpetual and infallible mark of the Church.11 The Reformer also contends that the Word of forgiveness is the Church’s true treasure.12 He contends that “God’s Word cannot exist without God’s people and God’s people cannot exist without God’s Word.”13 To speak is to build the Church, the Reformer contends.14 In these texts, addressing the logic of faith the Church is construed in objective terms as a Work of God. In the context of a discussion of Sanctifcation, the Church is defned differently, in terms of believers. But he also teaches that there no salvation outside the Church.15 Yet in polemical circumstances against those defning the Church in terms of believers the CHAPTER 11 Church © The Author(s) 2017 M. Ellingsen, Martin Luther’s Legacy, DOI 10.1057/978-1-137-58758-9_11

270 M. ELLINGSEN Reformer takes a position more consistent with his stress on the Word. To those who say that they alone are the Church, Luther claims that they have “swallowed the Holy Spirit feathers and all.”16 Luther warns that the devil will always build his taverns near God’s house.17 More typically, especially when explicating faith in polemics, the Church is defned in terms of the Gospel and the Sacraments which create it.18 In a related defnition he speaks of the Church in terms of Gospel and Sacraments.19 In 1539 while addressing chaos and corruption in the Church, the Reformer described seven marks or Sacraments of the Church—Word of God, Baptism, Lord’s Supper, Calling and Ordaining Ministers, Prayer/ Praise Thanks, and Enduring the Cross.20 But in 1541 he listed eleven marks that characterize the ancient Church, and so the true Church: (1) Baptism; Lord’s Supper; (3) The Keys; (4) Offce of Preaching; (5) Confession of Faith; (6) Lord’s Prayer; (7) Honor due temporal power; (8) Praise of the estate of marriage; (9) Suffering of the true Church; (10) Renouncing of Revenge; and to some extent (11) Fasting.21 In general, though for Luther, the Church is a daughter of the Word, not the mother of the Word.22 The Reformer also spoke of the Church as our Mother (while explicating the Creed).23 In contrast to what he says when exhorting Christian living, when addressing despair Luther claims that the collective faith of the Church helps us out of our uncertainty. Because of the Church, when we suffer we do not do so alone; its strength bears us.24 All Christians are to share all their goods with each other (including our possessions, but also our troubles).25 The Church is also said to be an infrmary for the sick (point made while critiquing works-righteousness).26 The Gospel harmonizes people, Luther contends.27 Consequently he believes that sinners remain in the Church until the End Times.28 It is also holy and not holy.29 As he says it elsewhere: Just as the body having waste is a sign of health, so the Church is not healthy without impurities.30 Forgiveness of sin is said to be what the Church is all about, Luther claims.31 All the Church has is given by the merit of Christ.32 It is holy, he contends, only in the sense that it has holy possessions and is a community of forgiveness.33 Thus the Church is holy, Luther notes in polemical circumstances, but this is hidden, for the saints are concealed.34 In the same spirit the Reformer contends that members of the Church are usually drawn form the lowly.35 Especially in his later

11 CHURCH 271 Genesis Lectures Luther claims that the Church is hidden. He claims it was hidden with the Patriarchs, for the true Church is the descendant of Abraham and his heirs.36 For the Church of the Patriarchs had both Word and Sacrament, he contends.37 Luther also claims that the Church is holy because the Ministry is pure.38 But he also contends that an unbroken succession of Bishops going back to the Apostles did not matter much.39 For the Church has Apostolic Succession in its faithful proclamation of the Gospel, as the Apostles proclaimed it.40 It is said that the prayers of the Church can lift punishment, Luther says.41 To fnd Christ, we need the Church.42 Given Luther’s hermeneutical insistence on interpreting Scripture in dialogue with the Rule of Faith, he claims that there is no true knowledge of God outside the Church.43 We have already noted Luther’s contention that apart from the Church there is no Christ or salvation.44 This leads him to claim that the Church is the portal of salvation.45 Even when describing the Church in more objective terms, as the work of the Word, he affrms that outside the Church there is no salvation.46 In that sense the Church is the gate of heaven. Luther writes: … He Himself is our Father, Who speaks and deals with us and brings it about in the most intimate way that the Church is also the gate of heaven. And what is the most delightful, He comes frst and appears to us on the ladder. He descends and lives with us.47 In terms of everyday life in the Church, Luther shows real parish wisdom in rejecting the validity of any arguments over external elements in worship.48 God wishes to work through human cooperation, he notes.49 Luther writes: God could gather a Church without the Word, manage the state without a government, produce children without parents…; but He commands us and wants us to preach and to pray, and everyone to do his day in his station.50 The Church can get along without us, the Reformer contends:

272 M. ELLINGSEN It is not we who can sustain the Church, nor was it those who came before us, nor will it be those who after us. It was, and is, and will be, the One Who says: “I am with you always, even to the end of time.” As it says in Hebrews 13: “Jesus Christ, the same yesterday, today and for ever.” And in Revelation 1: “Who was, and is, and is to come.” Truly He is the One, and no one else is, or even can be. For you and I were not alive thousands of years ago, yet the Church was sustained without us – and it was done by the One of Whom it says, “Who was” and “Yesterday”… The Church would perish before our very eyes, and we along with it (as we daily prove), were it not for that other man Who obviously upholds the Church and us. This we can lay hold of and feel, even though we are reluctant to believe it. We must give ourselves to the One of Whom it is said: “Who is,” and “today.” Again, we can do nothing to sustain the Church when we are dead. But He will do it of whom it is said: “Who is to come,” and For ever.”51 Luther was concerned to retain the liturgy.52 He would have reforms in liturgy respect the weaker brethren and the responsibilities of temporal authorities.53 But, as we have already noted, he was open to diversity on worship matters.54 On the other hand, Luther rejected idolatrous practices derived from pre-Christian European religions which continued to manifest themselves in the church of his day.55 Luther was also open to excommunication (the ban) in contexts addressing Christian life, much like his deployment of the Third Use of the Law. Its only purpose, he claimed, was to bring people back to God.56 We fnd Luther describing the Church both in terms of believers (at least when exhorting Christian living) and most times describes it objectively as a Work of God. In all cases, Luther is inclined to talk about the Church and its activities with sensitivity to what is most effective for everyday church life. Polity When addressing the everyday nature of church life and how it is to be organized, Luther continued to affrm a place for Bishops. But he seemed to transform/restore the offce to referring to any chief pastor who took on the job of supervising other pastors.57 He was open to elected Bishops electing a superior who would hold visitations among them.58 But he also insisted that that Ordination by a Bishop was not required for a valid Ministry.59

11 CHURCH 273 In critiquing the Catholic hierarchy Luther insisted that congregations had a right to appoint preachers.60 The manner of appointment of clergy, whether Apostolic Succession of clergy was maintained, did not matter, Luther claimed.61 In short Luther’s polity was not highly organized. The Church was more a movement than an institution. Though as we shall note in the fnal chapter Luther did posit a role for the state in organizing the church on its territory. Luther contended that God would grant help to the Church through the laity.62 His critique of Monasticism was largely based on the argument that it contradicts faith, for many taking vows are said to believe that by their good lives they might earn salvation.63 Regarding the papacy, his early support of the offce should be noted.64 He defended the Papacy, claiming that the Pope did not support the abuses occasioning The Ninety-Five Theses.65 Though he did even send a deferential letter to the Pope during the early stages of the Indulgence Controversy, there is an anti-papal edge to some of the Theses.66 And yet Luther did recognize papal authority in defending The Ninety-Five Theses, claiming that the Pope and any Christian may intercede for departed souls.67 On the other hand, in a controversy with papal authority, the budding Reformer claimed that a Council and Scripture have superior authority.68 This assertion was in line with the Conciliarist position which had been used to try to resolve the Great Western Schism, but by Luther’s lifetime was under suspicion. In this spirit the Reformer claimed that Councils and Scripture can keep the Church from error.69 Along with this he claimed that the Pope can err.70 And in 1520, with faith at stake, Luther claims that the papacy is not divinely instituted.71 In a dispute with papal authority the Reformer notes that Greek and African Christians had not been under papal authority, and yet none could deny that they were Christians without the Pope.72 But it should be noted that after the Reformation began he was still ready to acknowledge the Pope’s authority if he were to acknowledge that the sinner has free forgiveness through Christ and that his authority is not through the observance of church traditions.73 Luther would let the Pope be if he submitted to Scripture and abandons claims to inerrancy.74 He claims that he would kiss the Pope’s feet.75 In principle Luther had no problems with Catholic polity. On the other hand, in polemical contexts he referred to the Pope as Anti-Christ.76 The Pope is identifed as Vicar of the devil in such

274 M. ELLINGSEN contexts.77 And the Pope’s staff is said to practice homosexuality.78 He denies the papacy any authority in 1520 polemics.79 Likewise in 1537 he claims that Papists are not the Church.80 And in 1545 says he regrets how much he conceded to the Pope in his earlier writings.81 These critiques are clearly related to their context, either polemics or the Reformer’s concern about being possibly being misinterpreted. For even late in his career against Anabaptists, Luther claimed that the Catholic Church remains the Body of Christ.82 Concluding Findings Except in contexts when Luther was exhorting good works, Luther’s doctrine of the Church is in line with his grace alone emphasis. The Church is a creation of God’s grace through the Word (and sometimes the Sacraments). But the Reformer embodies real pastoral sensitivity (as is refected in his theology as a whole) regarding daily church life. He seeks to avoid confict on external matters not central to the Gospel. And for him, polity is merely a matter of pragmatically whatever works. We will see these commitments in action again in the next chapter as we examine his views on Ministry. Notes 1. Schmal.Art., III.12, WA50:249f., 24ff./ BC:324f.2–3; cf.Konz., WA50:624f., 26ff./ LW41:143. 2. Ab.Chr., WA26:506, 30/ LW37:367. 3. Adv., WA10I/2:48, 5–6/ CS1/1:44. 4. Dict.Ps., WA4:240, 6/ LW11:373; Gen., WA43:428f., 30ff./ LW4: 406–407; Bapst. Rom., WA6:296f,, 28ff./ LW39:70. 5. Vor. N.T., WADB7:420, 4/ LW35:410–411; Konz., WA50:629,19/ LW41:149. 6. Gen., WA42:424, 3/ LW2:229; Pot.let., WA30II :687, 35ff.; Inst.min., WA12:191, 18/LW40:37. 7. Jes. (1528–1531), WA31II:460,7ff./ LW17:257–258; Leip.Disp., WA2:430, 6/ LW31: Capt.Bab., WA6:560f., 31ff./ LW36:107. 8. Gen., WA42:422f, 37ff./LW2:229; Christ. ver., WA11:408,8/ LW39:305; Promodisp.Scot., WA39II:176, 8; Inst.min., WA12:191, 18/ LW40:37; Res.prop., WA2: 208, 25. 9. Tract. Ec., WA1:3, 38; cf. Vor.Brent., WA30II:650, 19. 10. Res.Cath., WA7:721, 9. 11. Jes. (1527–1529), WA25:97, 32.

11 CHURCH 275 12. Disp.indulg., WA1:237, 22/ LW31:31. 13. Konz., WA50:629, 34/ LW41:150: “Denn Gottes wort kan nicht on Gottes Volck, wiederumb Gottes Volck kan nicht on Gottes wort sein.” 14. Jes. (1527–1530), WA31II:526, 1/ LW17:342. 15. Ev.Joh.6–8, WA33:459,32/ LW23:288; Krichpost.G., W211:152, 27/ CS1/1:170; 2.Ps., WA5:451, 1ff.; cf. Ab.Chris., WA26:507,119/ LW37:368; Bapt. Rom, WA6:292f., 37ff./LW39:65 (while critiquing the papacy). Also see nn.44, 46, below. 16. Himm.Proph., WA18:66, 17/ LW40:83: “und der aller hőhet geyst,der den heyligen geyst mit feddern und mit all gefressen habe.” 17. Krichpost.E., W212:813.2/ CS4/2:198. 18. Bapt. Rom, WA6:301, 3/ LW39:75; Gen., WA43:582, 26/ LW5:223. 19. Bapt.Rom., WA6:301,3/LW39:75; Grnd.Bull., WA7:410f.,8/ LW32:69; cf. Res.Cath., WA7:720, 32. 20. Konz., WA50:628ff., 16ff./ LW41:148ff. 21. Wid.Hans., WA41:479ff./ LW41:199ff. 22. Gen., WA42:334, 12/ LW2:101. 23. Kat.pred., WA30I :91, 19/ LW51:166; Gal. (1535), WA401:664, 18/ LW26:441; Ban., WA6:66, 18/ LW39:10. 24. Con.lob., WA6:131, 16. 25. Pred. (1523), WA12:486, 8; Ep. 1Joh., WA20:713f., 30ff./ LW30:278. 26. Rom., WA56:275, 27/ LW25:263; Jes. (1527–1530), WA31II:311f., 34ff./ LW17:65–66. 27. Kirchpst.E., W212: 812.1/ CS4/2:198. 28. Gal. (1519), WA2:456, 17/ LW27:169. 29. Antinom.(3), WA39I :515, 1. 30. Hspost, W213II:1635.11/ CS5:268. 31. Dtsch.Kat., II.3, WA30I :368, 1/ BC: 356. 32. Res., WA1:615, 12/ LW31:229. 33. Ambr.Cath., WA7:721, 1ff.; Konz., WA50:628f.,29ff./ LW41:148ff.; Dtsch. Kat., II.3, WA30I :190, 18/ BC:438.55. 34. Serv.arb., WA18:657, 24/ LW33:88; Vor. N.T., WADB7:418ff., 36ff. 35. Ev.Joh.1–2, WA46:700f., 25ff./ LW22:189ff.; 8.Ps., WA45:222, 12ff./ LW12:112–113. 36. Gen., WA42:575,14ff./LW3:37f.; Ibid., WA42:388, 15/ LW2:179; Ibid., WA42:230,1ff./ LW1:312; Serv.arb. WA18:652, 23/ LW33:88. Also see Pelikan, Luther the Expositor, pp. 94–102. 37. Gen., WA42:401, 21/ LW2:196; Ibid., WA44:111, 25/ LW6:149. 38. Ibid., WA 44:249, 19/ LW6:333. 39. Supp.ann., WA53:73f. 40. Disp.potest., WA39I :191f., 25ff. 41. Grnd, WA1:535, 23/ LW31:91.

276 M. ELLINGSEN 42. Wein., WA10I/1:140, 8/ CS1/1:169. 43. Dict.Ps., WA3:268, 37. Also see n.15, above. 44. Ab.Chr., WA26:507, 28/ LW37:368. 45. Dict.Ps., WA4:25, 12/ LW11:176. 46. Wein.,WA10I/1:140,8; cf.Dtsch.Kat.,III.3,WA30I :190,32/ BC:438.56. 47. Gen., WA43:601, 7/ LW5:250: “... et ipse pater nowter, qui nobiscum loquitur, agit, operatun familiarissime, ut Ecclesia sit etiam porta coeli. Ideo enim nobiscum habitat, ut intermus in regnum coelorum. Et quod est dulcissimum, ipse prior venit et apparet nobis in Scala, descendit et conversatur nobiscum, loquitur et operator in nobis.” 48. Serm. H.M., WA6:355, 4/ LW35:80–81. 49. Gen., WA44:648, 32/ LW8:94: “Sic flios potuisset facere absque Adam. Sicut Adam initio nihil prorsus egit, cum formaretur ex limo terrae, neque Heua, cum ex costa Adae conderetur. Sed postea dixit: ‘Crescite et multiplicamini.’ Quasideceret: Nunc vobis cooperantibus creabo liberos. Sic in aliis actionibus omnibus communis vitae. Ich soll den paum nicht mit der nasen von einander hauen, sonder soll ein art, oder segen nemen. Arbor non est caedenda stiplua aut culmo, sed secure, Deus dedit propterea rationem homini, dedit sensus et vires. His utere tanquam mediis et donis Dei.” 50. Gen., WA43:391,3/LW4:354: “Posset Ecclesiam congregare sine Verbo, gubernare politiam sine Magisterium, generare liberos sine parentibus… sed mandat nobis, et vult, ut praedicemus, ut oremus, et quilibet suo loco offcium faciat…”. 51. Vor.Deut.Schr., WA54:470, 8: “Denn wir sind doch nicht, die da kuenden die Kirche erhalten unser Vorfarn sind es auch nicht gewesen, unser Nachkommen werdens auch nicht sein [Matth.28.20] Sondern der ists gewest, ists noch, wirds sein, der spricht, Jch bin bey [Hebr.13, 8] Euch bis an der Welt ende. Wie Ebre geschreiben stehet, Jhesus Christus [Off.1, 8], Heri, et hodie, et in secula. Und Apo.1. Der es war, der es ist, der es sein wird. Ja, so heisst der Man, und so heist kein ander Man, und sol auch deiner so heissen Denn du und ich sind vor tausent jaren nichts gewest, Da dennoch die Kirche on Uns ist erhalten worden, Und hats der muessen thun, der da heisst, Qui erat, und Heri… Und unser halben die Kirche fur unsern augen und wir mit jr, muesten zu grunde gehen (wie wir teglich erfaren) wo nicht ein ander Man were, der beide die Kirche und uns scheinbarlich erhielte, Das wirs moechten greiffen und fuelen, ob wirs nicht wolten gleuben, und muessens Den thun lasssen, der da heisst, Qui est, und Hodie. Eben so werden wir auch nichts dazu thun, das die Kirche erhalten werde, wenn wir tod sind, Sondern der wirds, thun, der da heisst, Qui venturus est, und in secula…” Cf. Wider Antinom., WA50:477, 1/ LW47:118.

11 CHURCH 277 52. Pred.(1522),WA10III:14f.,24ff./LW51:76–77; FormMiss., WA12:205f., 12ff./ LW53:19ff. 53. Pred. (1522), WA10III:9, 9/ LW53:68. 54. Rom., WA56:496,4/LW25:489; FormMiss., WA12:214,14/ LW53:30f.; Christ.vorm., WA18:417f., 37ff./ LW53:46. 55. Gut.Werk., WA6:210,10/LW44:30–31; cf.Scott H. Hendrix, Recultivating the Vineyard: The Reformation Agendas of Christianization (Louisville: Westminster John Knox, 2004). 56. Ban., WA6:66, 12/ LW39:10; Schluss., WA30II:502, 22. 57. I Tim., WA7:630f., 10ff./LW28:281–283; Uber., WA7:630f.,10ff./ LW39:154– 156; Unter. Visit., WA26:196f., 1ff./ LW40:269–271; Christ.ver., WA11:412, 16/LW39:310–311; Christ.Bish., W53:231–260; BR (1521), WABR2:349, 23/ LW48:235; BR (1528), WABR3:373,1/ LW49:87; BR (1528), WABR4:597, 5/ LW49:214; BR (1530), WABR5:237, 1/LW49:264; Ibid., WABR5:414, 1/LW49:334; Ibid., WABR5:631,1/ LW49:420; BR(1539), WABR8:568, 1/ LW50:188; BR (1545), WABR11:29, 2/ LW50:247; Ibid., WABR11:115, 1/ LW50:262; Ibid., WABR11:143, 1/ LW50:271;BR (1546), WABR11:292, 1/ LW50:309. 58. Inst.min., WA12:194, 14/ LW40:41. 59. Christ. Adel., WA6:407ff., 10ff./ LW44:127–130. 60. Christ. ver., WA11:408–416./ LW39:305–314. 61. Sup.ann., WA53:73f. 62. Christ. Adel., WA6:404, 14f./ LW44:123. 63. Vot.monast., WA8:595, 19/ LW44:280; Ibid., WA8:579, 11/ LW44:254; Christ. Adel., WA6:438,25/LW44:172–173; cf. Schmal.Art., II.3, WA50:211, 14ff./ BC:306.1–2. 64. Disp. indulg., 42, WA1:235, 20/ LW31:29; Res., WA1:627, 25/ LW31:250; Serm. (1514–1517), WA1:69, 11/. 65. Disp. indulg., 38,42,51,WA1:235,12ff./ LW31:29f. 66. Res., WA1:529, 22. See the anti-papal edge in The Ninety-Five Theses 9, 38, 42, 50, 55, 74, 91, WA1:22ff, 22ff./ LW31:10ff. 67. Res., WA1:564, 16/ LW31:157. 68. Act. Aug., WA2:8, 10/ LW31:262; Disp.Ec., WA1:161, 35/ LW31:318; cf. Act.Aug., WA2:22, 6/ LW31:284. 69. Konz., WA50:613, 27ff./ LW41:130–131. 70. Worm., WA7:838, 4/ LW32:112–113; Christ.Adel., WA6:411f., 38/ LW44:133–136 (also teaching laity can interpret the Bible). 71. Disp.Ec., WA2:161, 35; Bapt. Rom., WA6:286ff., 31ff./ LW39:57. 72. Wider Pap., WA54:229, 24/ LW41:291: “Denn er noch nie ist uber die Bisschove in Affrica, Graecia, Asia, Egypten, Syria, Persia etc. gewset, wirds auch nimermehr werden, Ja er hat auch des Welschendlands