INFILTRATING AND CLANDESTINE PREACHERS Translated by Conrad Bergendoff This letter appeared in January 1532. It was occasioned by the spread of Anabaptist teaching in and around Eisenach. Luther had written against Anabaptist doctrine in 1528,1 though he admitted it was difficult for him to ascertain what the teachings were since there were many contradictions among those in the group itself. He said then that he was unaware of Anabaptist preachers in his region, but it was not long before they appeared, and by 1532 they had caused much disturbance, especially among peasants and villagers. Luther is not inclined in this letter to argue their peculiar tenets and falls back rather on the necessity of order in the church—the Anabaptist preachers are not called, and their preaching is done covertly and stealthily instead of openly and properly.
To us it seems a harsh treatise and we are less impressed than Luther's followers by his argument for order. We need, however. to judge the letter from the viewpoint of Luther's century rather than ours. For then it was taken almost for granted that there could be only one ecclesiastical authority in a given region, and challenging the spiritual order was as criminal an offense as rebellion against the temporal. Luther realizes that his argument can be turned against himself. He defends himself with his call and protests that his actions were within his duty. He could not grant the same justification to those who were not interested in the kind of a church organization he himself considered essential. A later generation, in a new world, removed the foundations of Luther's arguments when it separated church and state, and took from all churches their ancient privileges. And a clearer view of the character of the Anabaptists has revealed that Luther's judgment of them was a result of his presuppositions. Luther's verdict is understandable but is not the verdict of history, which has discovered saints and martyrs among them and found that they were used of God for momentous consequences.
The translation follows the 1532 text in WA 30III, 518–527.
INFILTRATING AND CLANDESTINE PREACHERS A Letter of Doctor Martin Luther To the Honorable and worthy Eberhard von der Tanhen,1 magistrate at the Wartburg, my gracious lord and friend.
Grace and peace in Christ, our Lord and Savior, Amen. I have learned, my dear lord and friend, how the Anabaptists are seeking to infiltrate also in your vicinity and to infect our people with their poison. I know you have been well informed and advised by the book of Justus Menius.2 You have discharged your office in a proper and praiseworthy manner against these emissaries of the devil. But the devil does not gladly refrain from his activities, and the majority only read a book hastily and then throw it in a corner, forgetting what they were told, so that they need a daily and incessant reminder. Therefore I have wanted, by this letter to you, to also ask and advise all other magistrates, cities, and princes to be on the alert against these infiltrators, so that we do our duty.
There is a way of convicting them easily and effectively. If you ask them about their call, who has commanded them to come hither stealthily and to preach secretly, they will be unable to answer or to produce their authorization. Even if these infiltrators were otherwise faultless and saintly through and through, still this one fact (that they sneak about unbidden and uncommissioned) sufficiently proves that they are the devil's messengers and teachers. For the Holy Spirit does not come with stealth. He descends in full view from heaven. The serpents glide unnoticed. The doves fly. You can be sure that this secretiveness is characteristic of the devil.
I have been told how these infiltrators worm their way to harvesters and preach to them in the field during their work, as well as to the solitary workers at charcoal kilns or in the woods. Everywhere they sow their seed and spread their poison, turning the people from their parish churches. There you see the true print and touch of the devil, how he shuns the light and works in the dark. Who is so dull as not to be able to discern that these are messengers of the devil? If they came from God and were honest, they would
- 159 first of all repair to the parish pastor and deal with him, making clear their call and telling what they believed and asking for his permission to preach publicly. If then the parish pastor would not permit it, they would be blameless before God and could then wipe the dust off their feet, etc. [cf. Luke 10:11]. For to the pastor is committed the pulpit, baptism, the sacrament [of the altar], and he is charged with the care of souls. But now these want to dislodge the pastor secretly, together with all of his authority, without revealing their secret commission. They are indeed regular thieves and murderers of souls, blasphemers, and enemies of Christ and his churches.
There is no other solution than that both offices, the spiritual and temporal, concern themselves diligently with these matters. Through the spiritual office, the people must be constantly instructed, emphasizing what has been mentioned previously, so that they admit no infiltrators, considering them truly as sent of the devil, and learning to ask of them, whence do you come? Who has sent you? Who has bidden you to preach to me? Where are your seals and letters of authorization from persons who have sent you? What signs do you perform to show that God has sent you? Why do you not go to our pastor? Why do you come so furtively to me and crouch as in a corner? Why don't you appear publicly? If you are a child of light, why do you shun the light? With such questions I think you can guard against them easily, for they cannot prove their calling. If we can bring the people to so understand a call, one could control such infiltrators.
Also we should teach and urge the people to report such intruders to their pastors, for they are duty bound to do so, if they are Christians and seek salvation. When they do not do so, they abet the emissaries of the devil and these infiltrators in secretly robbing the pastor (indeed God himself) of his ministry, baptism, sacrament of the altar, the care of souls, and his parishioners. Thus they destroy and bring to naught the parish system (ordained of God). If the people hear such instruction and know the meaning of the call, some devoted members will undoubtedly report these furtive preachers and conspirators. For, as said, if we emphasize the matter of the call, we can worry the devil. A parish pastor can claim that he possesses the office of the ministry, baptism, the sacrament, the care of souls, and is commissioned, publicly and legally. Therefore the people should go to him for these things. But the alien interlopers and plotters can make no such claim and must confess that they are strangers and graspingly seek what is not theirs. This cannot be of the Holy Spirit, but of an exasperating devil.
Also the temporal authorities must heed the situation. For since these infiltrators are sent by the devil to preach nothing but poison and lies, and the devil is not only a liar but a murderer [John 8:44], it can only be that he intends through these emissaries to create rebellion and murder (even if for a while he carries on peacefully), and to overthrow both spiritual and temporal government against the will of God.
He cannot do otherwise, for it is his nature to lie and kill. Nor can those possessed by him control themselves, but must do what he urges them on to do.
It is proper for officials, judges, and those concerned with government to be certain of their right to suspect these infiltrators not only of false teaching, but also of violence and revolt, realizing that the devil occupies the driver's seat in these people. Through their lieutenants they should assemble their subjects and call attention to and warn against such villains. They should sternly command their people to inform on these intruders on peril of heavy penalty, and make clear their duties as subjects if they do not wish to be regarded as accomplices in murder and revolt, which is the devil's purpose. Like the church officials they should press the matter of the call, questioning the infiltrator or his host, as mentioned previously, whence do you come? Who sent you? And the host should be asked, who has bidden you to give this intruder lodging, or to listen to his clandestine preaching? How do you know that he is authorized to teach you or you to learn of him? Why have you not notified the parish pastor or us? Why do you slouch in dark corners and forsake the church where you were baptized, instructed, went to communion and where you belong, in the order of God? Why, secretly and without commission, do you start something new? Who has given you right to divide this parish and cause dissensions among us? who has commanded you to despise your pastor, to judge and condemn him behind his back without a charge or a fair hearing? Since when are you a judge of your pastor, or for that matter, your own judge?
Of such misdeeds and worse each one is guilty who joins these infiltrators, and is justly called to give an account of his actions. Wherever authorities are diligent, I have every reason to hope, great advantages would accrue to all concerned. Many pious people would be on the alert and therefore lend a helping hand in expelling these knaves, were they made aware of the great danger posed by infiltrators and the - 160 importance attached to a proper call and commission. If we did not hold fast to and emphasize the call and commission, there would finally be no church. For just as the infiltrators come among us and want to split and devastate our churches, so afterwards other intruders would invade their churches and divide and devastate them. And there would be no end to the process of intrusion and division, until soon nothing would be left of the church on earth. So indeed is the devil's purpose with such spirits of dissension and intrusion.
So we say, either demand proof of a call and commission to preach, or immediately enjoin silence and forbid to preach, for an office is involved—the office of the ministry. One cannot hold an office without a commission or a call. In Christ's parable in Matt. 25[:14], the lord did not give the servants the talents with which they were to trade before he called them in and commanded them to trade. "He called his servants," the text says, and "entrusted to them his property." Let the interloper bring such a call and authorization with him, or else let the Lord's money alone. Otherwise he will be found a thief and a rogue.
According to Matt. 20[:2], the laborers did not go into the vineyard until the householder hired them and sent them. Some stood idle the whole day until they were called and sent.
God speaks of infiltrators of this kind in Jer. 23[:21]: "They run and I have not sent them. They preach, and I have not commanded them." There is worry and work enough to maintain the right kind of preaching and true doctrine in the case of those who have an undoubted call and commission from God himself or from those acting on his behalf. What then is preaching without the commandment of God, indeed against his will and prohibition, in consequence of the prodding and agitation of the devil? Such preaching can indeed be nothing but an inspiration of the evil one and be merely the teaching of the devil no matter how it glistens.
Who has ever had a greater and more certain call than Aaron, the first high priest? Yet he fell into idolatry and permitted the Jews to make a golden calf [Exod. 32:1ff.]. Later the whole Levitical priesthood for the most part became guilty of idolatry, even persecuting the Word of God and the true prophets [Cf. I Sam. 2:12ff.]. King Solomon had a good enough call and confirmation of it, but in his old age he fell and committed much idolatry [Cf. I Kings 11:4ff.]. What a splendid call and commission the bishops and popes have had! Do they not sit in the chair of the apostles and in Christ's stead? Still, they are altogether the worst enemies of the gospel, unless they teach correctly and preserve the true worship and service of If then teachers who are called, ordained, and consecrated of God himself can be misled by the devil to engage in false teaching and persecute the truth, how shall he accomplish anything good through those whom he inspires and ordains, without and contrary to the bidding of God? Will he not through them bring forth more truly devilish lies? I have often said and still say, I would not exchange my doctor's degree for all the world's gold. For I would surely in the long run lose courage and fall into despair if, as these infiltrators, I had undertaken these great and serious matters without call or commission. But God and the whole world bears me testimony that I entered into this work publicly and by virtue of my office as teacher and preacher, and have carried it on hitherto by the grace and help of God.
Undoubtedly some maintain that in I Cor. 14, St. Paul gave anyone liberty to preach in the congregation, even to bark against the established preacher. For he says, "If a revelation is made to another sitting by, let the first be silent" [I Cor. 14:30]. The interlopers take this to mean that to whatever church they come they have the right and power to judge the preacher and to proclaim otherwise. But this is far wide of the mark. The interlopers do not rightly regard the text, but read out of it—rather, smuggle into it—what they wish. In this passage Paul is speaking of the prophets, who are to teach, not of the people, who are to listen.3For prophets are teachers who have the office of preaching in the churches.
Otherwise why should they be called prophets? If the interloper can prove that he is a prophet or a teacher of the church to which he comes, and can show who has authorized him, then let him be heard as St. Paul prescribes. Failing this let him return to the devil who sent him to steal the preacher's office belonging to another in a church to which he belongs neither as a listener nor a pupil, let alone as a prophet and master.
What a fine model I imagine that would be, for anyone to have the right to interrupt the preacher and begin to argue with him! Soon another would join in and tell the other two to hush up. Perchance a drunk from the tavern would come in and join the trio calling on the third to be silent. At last the women too would claim the right of "sitting by," telling the men to be silent [I Cor. 14:34]. Then one woman silencing the other—oh, what a beautiful holiday, auction, and carnival that would be! What pig sties
- 161 could compare in goings-on with such churches? There the devil may have my place as preacher. But the blind interlopers do not realize this. They think they alone "sit by," and do not see that any one else has just as much right to hush them up. Neither do they know what they say, nor get the meaning of what St.
Paul says here about sitting or speaking, about prophets or people.
Whoever reads the entire chapter will see clearly that St. Paul is concerned about speaking with tongues, about teaching and preaching in the churches or congregations. He is not commanding the congregation to preach, but is dealing with those who are preachers in the congregations or assemblies.
Otherwise he would not be forbidding women to preach since they also are a part of the Christian congregation [I Cor. 14:34f.]. The text shows how it was customary for the prophets to be seated among the people in the churches as the regular parish pastors and preachers, and how the lesson was sung or read by one or two, just as in our days on high festivals it is the custom in some churches for two to sing the Gospel together.
Then one of the prophets whose turn it was spoke and interpreted the lesson, much in the way a homily4used to be delivered in the Roman church. When one was through, another might have something to add in confirmation or clarification, just as in Acts 15[:13ff.], St. James commented on the sermon of St. Peter, confirming and explaining it. St. Luke records that St. Paul followed a similar practice in the synagogues, especially in Antioch of Pisidia, where the ruler of the synagogue permitted him to speak after the reading of the lesson from the Law [Acts 13:14f.]. Then St. Paul rose and spoke, but as a commissioned apostle and on that prescribed by the master, and not as an interloper. From this it is clear that "sitting by" refers only to authorized prophets or preachers. It was a question of who among them was to speak, who to rise, and who to sit.
The practice is similar to that of a prince seated in council with his councilors or of a mayor with his councilmen. One rises to speak, then another, and finally they harmoniously follow him who gives the best advice. They counsel one another and so everything proceeds in a decent and dignified way. Thus the prophets served as a church council, teaching the Scriptures, caring for and governing the congregation.
Should one tolerate a tramp who intrudes or a citizen who comes without authorization to the council, to rebuke or control the mayor? There wouldn't be much question of his being taken by the neck and put in stocks so that he would learn where to sit and be put in his proper place.
Still less should one tolerate in a spiritual council, that is in a council of preachers or prophets, a stranger intruding himself or an unauthorized layman presuming to preach in his parish church. It is and remains the duty of the prophets to care for the teaching in proper succession, faithfully helping each other, so that everything is done decently and in order, as St. Paul commands [I Cor. 14:40]. But how can there be decency and order when one attacks another in a ministry not committed to him, and any layman whatsoever wants to get up in church and preach?
But I am astonished that in their spiritual wisdom they haven't learned to adduce examples of how women have prophesied and thereby attained rule over men, land, and people. There was Deborah (Judg.
4[:1f.]), who caused the death of King Jabin and Sisera and ruled Israel. There was the wise woman in Abel, in David's days of whom we read in II Sam. 20[:13ff.], and the prophetess Huldah, in the days of Josiah (II Kings 22[:14ff.]). Long before, there was Sarah, who directed her husband and lord, Abraham, to east out Ishmael and his mother Hagar, and God commanded Abraham to obey her. Furthermore, the widow Hannah (Luke 2[:36ff.]), and the Virgin Mary (Luke 1[:46ff.]). Here they might deck themselves out and find authority for women to preach in the churches. How much greater the reason for men to preach, where and when they please.
We shall for the present not be concerned about the right of these women of the Old Testament to teach and to rule. But surely they did not act as the infiltrators do, unauthorized, and out of superior piety and wisdom. For then God would not have confirmed their ministry and worked by miracles and great deeds. But in the New Testament the Holy Spirit, speaking through St. Paul, ordained that women should be silent in the churches and assemblies [I Cor. 14:34], and said that this is the Lord's commandment.5 Yet he knew that previously Joel [2:28f.] had proclaimed that God would pour out his Spirit also on handmaidens. Furthermore, the four daughters of Philip prophesied (Acts 21[:9]). But in the congregations or churches where there is a ministry women are to be silent and not preach [I Tim. 2:12]. Otherwise they may pray, sing, praise, and say "Amen," and read at home, teach each other, exhort, comfort, and interpret the Scriptures as best they can.
- 162 In sum, St. Paul would not tolerate the wickedness and arrogance of someone interfering with the office of another. Each one should pay attention to his own commission and call, allowing another to discharge his office unmolested and in peace. As for the rest, he may be wise, teach, sing, read, interpret to his heart's content, in matters of his concern. If God wants to accomplish something over and beyond this order of offices and calling and raise up someone who is above the prophets, he will demonstrate this with signs and deeds, just as he made the ass to speak and chastise his lord, the prophet Balaam [Num.
22:21ff.]. When God does not do so we are to remain obedient to the office and authority already ordained. If the incumbents of the office teach wrongly, what affair is that of yours? You are not called to give account for it.
In this chapter [I Cor. 14] St. Paul, thus, often refers to the "congregation," clearly distinguishing between prophets and people. The prophets speak, the congregation listens. For so he says, "He who prophesies builds up the church." And again, "Strive to excel in building up the church" [I Cor. 14:4, 12].
Who then are those who are to build up the churcb? Is it not the prophets, and (as he says) those speaking with tongues, that is who read or sing the lesson, to whom the congregation listens, and the prophets whose duty it is to interpret the lesson for the building up of the congregation? It should be clear that he is commanding the congregation to listen and build itself up, and is not commissioning it to teach or preach.
He makes an even clearer distinction when he speaks of the congregation as the laity, and says, "If you bless with the spirit, how can anyone in the place of the laity say the 'Amen,' when he does not know what you are saying? For you may give thanks well enough, but the other man is not edified" [I Cor.
14:16f.]. This again points to a difference between preacher and layman. But what need is there for further discussion? The text is plain, and reason tells us that we are not to interfere with an office not our own.
Thus we read in St. Paul: "Let two or three prophets speak, and let the others weigh what is said," etc.
[I Cor. 14:29]. This of course is said only of the prophets, and of which ones should speak and which should weigh what was said. What is meant by "others"? The people? Of course not. It means the other prophets or those speaking with tongues who should help in the church with preaching and building up of the congregation, those who should judge and assist in seeing to it that the preaching is right. Should it happen that one of the prophets or preachers came upon the best interpretation, the other should yield and say, yes, you are right. I did not understand it as well. Just as at table or in other circumstances, even in temporal affairs, one gives in to the other. In matters such as these one ought to yield much more readily to the other.
From this we can see how beautifully and carefully the infiltrators have considered St. Paul! They think they can use him to prove that in all churches they have the right to "sit by," to attack any preacher anywhere in Christendom, judging and condemning, and to arrogate to themselves a call and power to pass sentence on pulpits not theirs. It is indeed nothing but thievery and murder to interfere in another's office with wantonness and violence. Against such St. Peter warns in I Pet. 4[:15]: "Let none of you suffer
… as a wrongdoer, or as a meddler in other men's matters."
Though it is no longer the custom for prophets or preachers to sit in the church and take turns in speaking (as St. Paul describes it), some indication and vestige of it does remain. For we do sing alternately in the choir and read one lesson after the other and then together sing an antiphon, hymn, or response. And when one preacher interprets what another reads, and another explains or preaches thereon, then indeed we follow the right method in the churches, according to St. Paul. For then one sings or speaks with tongues, the second translates, the third expounds, and still another confirms or illustrates with maxims and examples, as St. James in Acts 15[:13ff.] and Paul in Acts 13[:14f.]. This certainly is better than merely reading or singing the lesson in Latin, an unfamiliar language, as the nuns read the Psalter. St. Paul indeed does not condemn such speaking in tongues in itself, but he neither commands nor praises it in the churches when unaccompanied by explanation.
But I would not be in favor of restoring this custom and doing away with the pulpit. Rather I would oppose it, for the people are at present too untamed and forward. And a devil might easily worm his way in among parish pastors, preachers, and chaplains. One would want to be above and better than the other, quarreling and snapping at each other in the presence of the people. Therefore it is better to retain the pulpit, for then at least things are done decently and in order, as St. Paul admonishes. It is sufficient that in one parish the preachers take daily turns in preaching or, if they wish, preach in different places in turn.
One might expound in the afternoon or forenoon what the other has sung or read in matins or in the mass, - 163 as now and then it happens with the Gospel and the Epistle. For St. Paul is not so rigidly concerned about the one method, but he is concerned about order and decent procedure, and gives this method as an example. We had better keep our custom in preaching since it more than the other will keep order among our stupid folk.
In the days of the Apostle the custom of prophets sitting alongside each other was possible. For it was a habit of long standing and practiced daily among a well-disciplined people who had inherited it from Moses through the Levitical priesthood. It would hardly do to restore the practice among such uncouth, undisciplined, shameless people as ours.
So much for the words of St. Paul. To sum it all up, the infiltrating and clandestine preachers are apostles of the devil. St. Paul everywhere complains of those who run in and out of houses upsetting whole families, always teaching yet not knowing what they say or direct [Tit. 1:11]. Therefore the spiritual office is to be warned and admonished, and the temporal office is to be warned and admonished. Let each one who is a Christian and a subject be warned to be on guard against these interlopers and not to heed them. Whoever tolerates and listens to them should know that he is listening to the devil himself, incarnate and abominable, as he speaks out of the mouth of a possessed person. I have done my duty. I am innocent, as I said in my commentary on Psalm 82.6Let the blood of anyone who does not follow good and honest advice be upon himself.
I commend you, my dear lord and friend, and yours to the grace and mercy of God. To him be thanks and praise, honor and glory forever in Christ Jesus, our Lord and Savior. Amen.
Agricola, John, 266, 275 Allstedt, letter to, 105 Anabelievers, 261 abuse of baptism, 248 baptism degraded, 258 baptism questioned, 234 call lacking, 384, 386 devil's work, 393
Eisenach, 381, 383 faith made work, 249 faith uncertain, 239–241, 260 furtive manner, 384 Luther's view, 230 modern verdict, 381 order disturbed, 390 papacy falsely attacked, 233 papists' rebaptism, 230
Paul misinterpreted, 392 Reformation, 227, 229 sacramentarians preferred, 262 - 164 Scripture lacking, 246 Antichrist, 49, 58, 107, 131, 231, 232–233, 262, 330, 349
Apollos, ordained, 37–38 Aquinas, 75, 179, 200 Ardor, passionate, 148, 213 Art, images of Christ, 99–100 Articles of faith, false basis of, 19, 24, 333, 351, 363
Asmus of Haubitz, 272 Augustine, St., 80 on baptism, 245 Authority, faith and reason, 77 Ban, papal abuse, 340 retained, 311 un-Christian use, 371
Baptism, child baptism, apostolic, 254 blessed, 256 churchly, 257 for all, 258 traditional, 255 universal, 236–237 command of Christ, 245, 252 correct administration, 246 and faith, 239–240, 246, 247, 252 ff., 260 man does not make, 250 meaning, 288
Word essential, 214, 249 Bells, ringing of, 311–312 Bishop, preferable to priest, 35 superior bishop, 41 - 165 synonym of pastor, 40
Bohemia, distress unusual, 8 faith needed, 38 Letter to Christians in, 4 ff.
Luther's correspondence, 4 ministry irregular, 4 ordination, bad conscience, 8 papal, rejected, 13, 17 plan for, 40 withstood pope, 39
Bucer, Martin, in Strassburg, 63 letter to Luther, 76 Bugenhagen, Johann, 267 Bull of excommunication, 341 Butter letters, 342, 345
Cahera, Gallus, in Prague, 5, 41 in Wittenberg, 4 Campeggius, Cardinal, 350 Cellarius, Martin, 47, 51 Chasuble, 129–130, 148
Christ, did not baptize, 36 brethren priests, 20 commander in war, 57 everywhere present, 220 fights for us, 43 forgiveness certain, 346 gift, not example, 70, 207 imitation limited, 131–132, 133 judged by man, 54 keys given to all, 27 before Pilate, 51 proclaimed gospel, 36
Christian, contrite, 297 judges doctrine, 31–32 liberty of, 127 obedient to laws, 286 pope may be endured, 356 - 166 pope's keys ignored, 363 prayer, 31 a priest, 19 responsibility of, 32 has Spirit, 33 what makes a, 67 not bound by works, 69
Christian II, of Denmark, 75 Church, character of, 349 Christ's gifts, 257 congregation, laity, 391–392 faith, 38 government vs. secular, 299 keys of kingdom, 356
Luther's influence, xv organization of, xii parish pastor, 384 prophet in, 388 purpose, x, xiii Word as basis, xii, 37, 41, 352
Errans, 337, 346, 352 Community of believers, apostolic example, 38 right to elect minister, 36 Concentration, 117, 148 Confession, gives no certainty, 240 papal abuse, 339–340 true, 296 ff.
Consubstantiation, 196 Crucifix, allowed, 88, 91, 96 Deacon, name preferable to priest, 35 Desire, outstretched, 148, 179, 185
- 167 diverts, 70, 84, 261–262 god of this world, 80 high-sounding words, used, 259 keys, office of, 346 man in bondage, 303 secret work, 145, 384 use of Anabaptists, 393 use of Karlstadt, 149, 197, 201 visitation prevented, 271
Dietrich of Bern, 188 Dietrich of Bila, 106 Dissension, inevitable, 63, 66 Doctrine, false, more insidious than evil life, 57 hearers judge, 31–32
Eck, Johann, at Leipzig, 53 debate with Karlstadt, 75 Elevation of host, not forbidden by Christ, 128 opposed by Karlstadt, 127 optional, 130 in Wittenberg, 134
Ephesus, Council of, 80 Evangelical counsels, 20 Everyman, and law, 83 Exccmmunication, by congregation, 371–372 Faith, articles of, 82, 122, 159, 167 children may have, 242–243 and images, 84, 90 justifying, 275 and keys, 375 and love, 299 and repentance, 276 depends on witness, 235–236 and works, 81
- 168 by faith, not sacrifice, 29 Flesh, two kinds, 203, 205 Forgiveness of sins, application, 215 ff. on Christ's account, 297 preaching of, 274 two senses, 213–214 through Word, the key, 366 without works, 280
Frederick, Elector, 49 Freedom, Christian, in church government, 304 destroyed in various ways, 128, 130, 140–141, 192 in elevation, 127–140 in externals, 83 in fasting, 304 in holy days, 304 in Mosaic laws, 92 in national laws, 286, 304 gift of Spirit, 303 in use of terms, 151–152
Free will, contributes to grace, 80 in external works, 301–302 Gemser, 155, 156, 165 George, Duke, treatment of Münzer, 50
German language, in baptism, 288 in worship, 300, 307, 310 Germans, despised by Rome, 351 uncouth, 393 Glitzsch, Konrad, 113
Government (secular), church property, 265 church and state, xiv emergency aid, xiii gift of God, 283 God works through, 104 harsh, attitude toward, 285 insurrection to be suppressed, xiv 51–52 national law, 285–286 order, its purpose, 105 orderly execution of law, 89–90
Paul's teaching, 281–282 prayer for, 283 Turks to be opposed, 305–306 variety of preaching, 57 Gregory, St., 337, 302–363
- 169 Gulden, 144, 185 Hausmann, Nikolaus, 119 Saxon visitation, 267 Heresy, preaching of, permitted, xiv, 57 result not martyrdom, 230
Historia tripartita, 121 Holy days, some kept, 298 Holy Week, 376 for Word, 304, 309 Hubmaier, Balthasar, 227, 229 Hulda, Frau (natural reason), 174, 193 ff., 202, 208, 210, 215, 216
Huss, John, burned by papacy, 16 enjoyed favor of God, 256 followers, of, x, 4, 39 memory dishonored, 17 Christ destroyed no, 58 on coins, 88, 96 no art to destroy, 67 freedom in use of, 69 without idolatry, 86–87
Karltstadt's method, 81, 88 Luther never broke, 58 Münzer's attitude, 47, 52 Indulgences, 323, 338, 345 Bohemians ordained in, 4, 8
Jacob de Compostella, 157 Luther and Karlstadt at, 69 Jerome, St., 80, 187, 190 - 170 silver mines, 88 John Frederick, Duke of Saxony, 49, 103, 107, 115, 265, 271
Jonas, Justus, 106, 275 Judicantium (canon), 355 Karlstadt, Andreas Bodenstein von, articles defined by, 156, 173 professor in Basel, 75 books, 63, 76, 118 call lacking, 112–113, 222
Christ lost, 139–140 consciences oppressed, 91 disorderly, 146 elevation an offering, 136 denies God, 212, 217 gray garb, 81, 117, 162, 187 use of Hebrew, 120 ff. images as nightgown, 101 images violently attacked, 85, 89
Jena, 75, 89, 106, 136 languages ignorant of, 198 Latin, opposed to, 143 Lord's Supper, interpretation, 152 ff.
Christ's body not in Supper, 215–216 joined Luther, 75 lies about Luther, 211 ff.
Luther's reply, 73–223 opposed to name of mass, 118 ff. appeal to mob, 162 love of money, 88, 113 and Münzer, 48, 69, 75, 89, 107, 109, 110 does not understand N. T., 135 at Orlamünde, 75, 113 participation as remembrance, 182 pastor in Wittenberg, 75, 106, 108, 111, 113, 116 incites to rebellion, 89, 104 ff. reverses God's order, 147, 181–182. 184, 187 and Sabbath, 93–94 sacramental body, 204 sacrament dispoiled, 206 expelled from Saxony, 63, 75, 102 spiritualist leader, xi, 75, 113
Strassburg disturbance, 67 studies at Erfurt, Cologne, Wittenberg, 75 unstable, 133 - 171 unworthy participation denied, 179 and Word of God, 91, 100 works:,
Anzeig etlicher Hauptarttkel christlicher Lehre, 149 Auhslegung dieser Wort Christi Das ist mein Leib, 131, 201 Dialogus oder ein Gesprächbüchlein von dem grevlichen und abgöttischen Missbrauch des hochwürdigen
Sakraments Jesu Christi, 145, 154, 158, 195, 211 Von dem alten und neuen Testamerit, 102, 166 Wider die alten und neuen papisrischen Messen, 127, 132
Keys, office of, believer and Christ use, 365 both keys together, 376 belongs to all Christians, 26 Christ s Word certain, 346 cannot fail, 368 not a command, 327 proclaim forgiveness, 28, 328, 373 frees, not binds, 335 looses in heaven, 334 heavenly kingdom, 328, 330 not human ordinance, 330 key of knowledge, 357 pope s keys not Christ's, 330 binding not in error, 333 ff. loosing may err, 333 ff.
Scripture misinterpreted, 325 ff., 374 secular different, 331 sins to be stressed, 359 treasure of church, 373 true use, 370, 372, 375 uncertain, 344 where Word is, 362 demand no work, but produce works, 375–376
Knowledge, ardent, 204, 205–206, 208, 212–213 Latin, on festivals, 309 hymns permissible, 300, 307 in schools, 315–320 Ten Commandments, 276, 308, 318, 329, 333 right use, 82, 83
Lord's Prayer, 161, 307, 308, 315, 318 Luther, and Agricola, 266 - 172 use of allegory, 190 nature of Church, ix confessional retained, 323–324 defends himself, 54–55 doctor's degree, 387 doctrine all-important, 57 dogmas not morals attacked, 200 and Elector, 102 freedom of Christian, 129 and images, 84, 85, 91 at Jena and Orlamünde, 69, 100, 107 and Karlstadt, 75, 103, 107, 129, 136, 186 wrong key rejected, 351 one kind in communion, 290–291 mass, 122–123, 141 and Münzer, 48, 53–54 accused of being papist, 231 accused of fawning before princes, 90, 110 duty of princes, 57 beginning of reform, 53 defends term sacrament, 151 wanted easier explanation of sacrament, 68 allows term sacrifice, 124 ff.
Spirit's fruits, 52, 55 unworthy participation, 183 visitation commended, 272–273 An Address to the Christian Nobility, ix, 21
The Babylonian Captivity of the Church, ix, 118 A Circular Letter Concerning Translating and Interpreting, and Intercession of Saints, 332
Concerning Monastic Vows, 97 Concerning the Papacy at Rome in Opposition to the Celebrated Romanist at Leipzig, 26 To the Councilmen of All Cities in Germany That They Establish and Maintain Christian Schools, 314
Deutsche Messe, xii, 265 Deutung der zwo greulichen Figuren, Babstesels zu Rom und Mönchkalbs zu Freiberg in Meissen funden, 271
Eight Wittenberg Lenten Sermons, 51 Formula Missae, xii, 265 The Freedom of a Christian, ix Large Catechism, 84, 229 Lutheran Declaration Concerning the Thirteenth Thesis on the Power of the Pope, 26
Mitten wir in Leben sind, 310 On Receiving Both Kinds in the Sacrament, 51, 127 Reply of Martin Luther to the Ranting of Several Papists at the Seventeen Articles, 332
Revocation Concerning Purgatory, 332 Theses Against the Whole School of Satan and All the Gates of Hell, 332 Treatise on the New Testament That Is the Holy Mass, 118
Vom Anbeten des Sakraments des heiligen Leichnams Christi, 153 Warnung an seine lieben Deutschen, 342 What Persons Are Forbidden to Marry, 301
Wider den neuen Abgott und alten Teufel, der zu Meihsen sou erhoben werden, 109 - 173 Magnificat, 307 Mani, Manicheism, 154
Mary, Virgin, 312, 390 Karlstadt's interpretation, 119 ff.
Luther's definition, 121 ff.
Sacrifice, counterfeit of Christ's sacrifice, 15 paid masses forbidden, 299 not teaching of N.T., 14 out of sacrament, 28
Material, turning from the, 70, 117, 148 Melanchthon, Philip, and Agricola, 275 Anabaptists, tract on, 227 letter to Dietrich, 350 and Karlstadt, 106
Articles of Visitation, 266 Ministry, apostolic example, 39, 41 apostolic succession, x Bohemian subterfuge, 8 call necessary, xiii, 11, 62, 111, 386 ff. all Christians priests, 19, 21 new conception, xiv, 39
Ministry, indelible character, x, 35 not an estate, 35 function, x, xiii, 21, 35, 36 judge of doctrine, 31 minister born, not made, 19 ordination, 11, 23–24, 36 parish pastor, 384–385 not perpetual, 35 prayer, 29–41 priest in family, 9–10 priest's name misleading, 35 one priesthood, 22 not of sacrifice, 29 superintendent's office, 313–314 universal priesthood, xv, 22 women baptize, 23
Word the foundation of, x, 36 Monasteries, destroyed by Luther's preaching, 58 - 174 not for prayer, 30 Mortification, 70, 81, 83, 149, 221–222
Moses, not binding on Christians, 58–59, 92 First Commandment, 86 Gentiles use of, 99 law concerning images, 85, 88 and mas, 120–121 natural law, 97 brazen serpent, 87 and temporal authority, 89
Ten Commandments, 93, 276–278 Mossellanus, Peter, 316 Münzer, Thomas, in Allstedt, 47 extremist leader, xi, 47 fear of public, 52–57 voice of God, 50–51, 55 incites to insurrection, 51 and Karlstadt, 48, 89 critical of Luther, 90, 103
Old and New Testament confused, 59 Music, in schools, 316 Myconius, Friedrich, 383 Natural law, 97, 98, 124, 310 Naschhausen, 110, 132, 136, 138, 150
Ordination, after prayer, election, 40 by prayer, hands, 37, 40 Orlamünde, 69, 75, 100, 105, 107, 108, 110, 111, 112, 114, 115, 127, 132, 163, 182, 202
Ovid, Metamorphoses, 188, 317, 319 Painting of pictures, commended, 99 - 175 above Angels and Virgin, 24 emperor, 353 ff.
Scripture, 333 ban in Bohemia, 16 Bohemian ordinations, 9 baptism, inconsistency, 23 baptism minimized, 13 not the Church, x not sole judge of doctrine, 32 founded on falsehood, 327, 348 much good in, 231–232 indelible character, 10 and Karlstadt, 67, 109 use of keys, 26, 323, 335, 353, 361–362 laws, no power to annul, 333
Luther, respect for, 53 critical of teaching of, 57 ordination, 8, 24 and prayer, 30 preaching subordinate, 12 priests, false, 15, 18 priests for mass, 12 sacrament, bread in, 178
Spirit replaced, 33 transubstantiation, 25 and Word, 28, 238, 256 Participation in sacrament, 178 ff. spiritual, 180 unworthy, 179
Pastor, synonym of minister, 40 Pastoralis (canon), 354 Paul, corrected Peter, 31 Peace, prayer for, 312 Peasants' Revolt, 48, 227, 265, 286
Penance, sacrament, 293–296, 323–324 Peter, willing to answer, 54 received keys, 27 commands preaching, 21–22 a Rock, 218
Philip, the Evangelist, 38 Pilgrimages, sinful, 92 Podiebrad, George, King of Bohemia, 16, 17 - 176 Postil, 229, 244 Prague, letter to Senate, 3–44
Archbishopric vacant, 4 Arians, 80 in divine matters, 202 articles of faith, 153 images, 101 sacrament, 80 Repentance, and faith, 275 ff. and forgiveness, 364 preaching of, 274 ff.
Rültz, Peter, 156, 158, 161, 167, 177, 182, 185, 195, 201, 211 Saale, river, 105, 109, 112, 115 Sabbath, abrogated in N.T., 93 why kept, 98
Sacrament (of Altar), three articles on, 289–293 communio, 178 engenders love, 293 frequency, 309 in one kind, 266, 290 N.T. has little on, 25 no offering, 122 right reception, 142, 143, 292 salvation without, 9, 70, 145
Strassburg questionings, 63 Sacrifice, in N.T. only of body, 28–29 common to all, 28–29 of praise, 28–29 Saints, right honoring of, 300 images allowed, 91, 96
Satan, opposes reformation, 42 - 177 priesthood, 34 methods against Word, 49–50, 79 Princes of, 102 tolerant of Karlstadt, 102 ff., 115, 116
Schools, curriculum, 315 ff.
Scripture in, 318–319 support of, 315 Serf-abstraction, 117, 147, 148 Speratus, Paul, 5, 28 Spirit, gives Christ, 208 clear in speaking, 118 and conduct, 57 and doctrine, 57 fruits of, 56 through Gospel and faith, 82
Münzer's teaching, 52 endures opposition, 57 outward means, 146 ff. necessary for sacrifice, 29 true nature, 55 emphasis on Word, 25
Sprinkling, 70, 88, 188 Storch, Nicholas, 47, 51 Stübner, Marcus, 47, 51 Superintendent, as bishops, xiii office of, 313–314
Taborites, Bohemia, visit of Münzer, 47 Tann, Eberhard, magistrate at Wartburg, 383 Tongues, speaking with, 142, 389 Touto, tauta, 159–177, 192 ff.
Tradition, xii, 7, 38–39 Utraquists, name, 4 to Rome, 5 Virgil, 43, 298, 319, 320 Visitation of churches, in early Church, 270 degradation, 270
Elector's commission, 271–272 Instructions for …, 263–320 Luther's plan, 265–266 Melanchthon's Articles of …, 266 in Scripture, 269
Waldensians, 153, 154, 255 Wittenberg, destruction of images, xi Women in Church, 388, 389, 390, 391 Word of God, authoritative, xi, 132, 135 and baptism, 249 given all Christians, 34 alone rules Church, 352 clear explanation, 190 comes first, 21, 149 reason for holy days, 298 overcomes idolatry, 59 destroys images, 91 interpretation, 157 may be lost, 80 foundation of ministry, x oral Word, 55 outward means, 146 ff. opposed by pope, 49 and pope's keys, 349 and reason, xi, 68 and sacraments, 10, 176, 212–214 proclaimed by ungodly, 251
Works, good, necessary, 280 - 179 and tribulation, 287 Worship, congregation and pastor, 391–392 daily, forms of, 307 minister leads, 44 principles of, xii pulpit, 393
Word the standard, xii Worms, Diet of, xiv, 53, 102 Anabaptists in, 76, 229 Bishop of, 119 center of radical group, 47 Zwingli, and Karlstadt, xi, 76 sacrament, 259
2Luther, M. (1999, c1958). Vol. 40: Luther's works, vol. 40 : Church and Ministry II (J. J. Pelikan, H. C.
Oswald & H. T. Lehmann, Ed.). Luther's Works (Vol. 40, Page 395). Philadelphia: Fortress Press.