tolerably clear meaning by means of a commentary and explanation, it is nevertheless better to avoid such a disputation by omitting said paragraph, which after all is unnecessary here.28
[5.] On the sixtieth folio29 the verse of Acts 13 [:38 f.] is interpreted [as follows]: Christ has abolished the law in those portions which do not justify. These words sound as if there is a portion of the law which [if observed] would justify, just as our opponents, too, teach that we are justified because of morally good deeds. But we are now teaching—and this is the truth—that we are definitely acceptable to God only by mercy, when we trust in such mercy as promised in Christ, and not because of our works or virtues, whatever their name may be. Therefore we are of the opinion that that paragraph, too, ought to be omitted.
[For] Paul speaks in a Hebrew sense and in a universal context that all things in the law could not have justified us; this includes also those portions of the law which deal with morals. Why should one then change this into a context of particulars?
[6.] It also seems as if this visitation ordinance has not been put together by one person and at one time; in addition, there are many corrections in it, and certain paragraphs have been repeated often, as, for instance, is the case with the material on confession. If one were to entrust this document to one man, for instance to Mr. Osiander,30 he might put it into another [and better] form, etc.31
JUSTUS JONAS DOCTOR32 JOHN BUGENHAGEN POMER To Duke Joachim of Brandenburg [Wittenberg,] August 3, 1532 The Diet of Regensburg granted, though hesitantly, troops and money to Emperor Charles for the defense of the southeastern border of the Empire against the advancing Turks. The Imperial army was to be mobilized according to the Imperial Circuits,1 and circuit-captains were to lead the individual contingents. The Lower Saxon Circuit offered the position of captain to Duke Joachim, the Electoral prince of Brandenburg, who accepted the offer. The Duke wrote about this decision to Luther and Melanchthon, requesting their prayers for his undertaking, and a letter of spiritual instruction. Letter No.
252 is Luther's reply.
Luther assures the Duke of his prayers and expresses his hope that God may be with this defense of the Empire and Christian people against the Turks. Then Luther comments on the frame of mind in which Christians ought to go into this war. He makes three points, and underscores some of his arguments with observations made in connection with the David and Goliath story. First of all, Luther emphasizes,
Christians ought not depend on their military might in this war, but on God's help. Secondly, Christians ought not to presuppose that God is on their side and will give them victory because of their own goodness or because of the wickedness of the Turks. And finally, under no circumstances should Christians see in this war an opportunity to gain glory or booty. For Christians the only purpose of this war should be a glorification of God's name and the defense of Christian people. If the Imperial army should go to war in another frame of mind, then, Luther assures the Duke, this war will result in more damage for God's people than for the enemy.
Text in German: WA, Br 6, 344–345.2 The following translation, with minor changes, is by Theodore G. Tappert, and is used by permission prom LCC 18, 330–332. Published 1955, The Westminster Press.
Grace and peace in Christ, our Lord and Savior. Amen Serene, Noble Sovereign, Gracious Lord! We have received Your Sovereign Grace's letter3 and learned of Your Sovereign Grace's intention to move personally, as a captain of the Saxon Circuit, against that miserable tyrant, the Turk. For this reason, then, Your Sovereign Grace requests our prayers and a letter of Christian instruction.
We are heartily glad to hear that Your Sovereign Grace has such a Christian heart and disposition in these matters and undertakings. We are reluctant, therefore, not to accompany Your Sovereign Grace with our Pater noster, 4 to the best of our ability. For apart from [Your Grace's] request, since we ought not nor