[Wittenberg,] November 2, 1532 Luther tells of the worries of Mrs. von Pack on behalf of her husband, Otto von Pack. Luther also voices skepticism about a naval victory over the Turks. Then he tells of his translation of Ecclesiasticus, and of the condition of his wife, who is suffering from fever and insomnia while awaiting the delivery of their fifth child.
On Nicholas von Amsdorf, see LW 48, 218.
Text in Latin: WA, Br 6, 381–382.
Grace and Peace in Christ My Amsdorf: Mrs. [von] Pack is worried about her husband, Doctor Otto [von] Pack,2 because there is a rumor at Leipzig that he has been seen in the duchy3 of Sir George, and she is afraid that her husband might perhaps have been imprisoned. I have comforted that excellent woman as much as I could,
[suggesting that] I think something else may be the case, etc. Therefore, she asked that I beg you, should you perhaps run into him in Magdeburg,4 to admonish him seriously to stop moving around, especially in the duchy of Sir George, because dangerous traps are prepared for him there. According to your kindness you will do this.
There is no news [around here]. What is said about the capture of Turkish ships would be happy news, if it were true.5 I am totally occupied with the translation of Ecclesiasticus. I hope to be freed from this drudgery within three weeks.6
My Katie is ill with fever and insomnia, [and] close to her delivery.7 I commend her to your prayers, and also myself, and all that belong to me. Our [Lord] Christ be with you. Amen.
[Wittenberg,] January 29, 1533 In the evening of January 28, 1533, Luther's fifth child,1 a boy, was born. Later that night Luther wrote to John Löser asking him to be godfather, and to come to the baptism.
John Löser was an Electoral Saxon marshal by inheritance.2 He had a distinguished career of service to the Saxon dukes, and also to other ruling families of the Empire. His military service to Emperor
Maximilian, and his service to the Saxon duke Henry the Pious, in connection with his pilgrimages to the Holy Land and to Compostella, were highlights in Löser's career. Luther had close relations with Löser, in whose house he was several times a guest, and to whom he dedicated some of his works.3 Luther performed Löser's marriage, apparently baptized one of Löser's sons, and supposedly preached Löser's funeral sermon in 1541.
On John Löser, see WA, Br 3, No. 640, Introduction.
Text in German: WA, Br 6, 426.4
To the Brave and Honorable John Löser, marshal5 in Saxony, my Most Gracious Lord and Dear Friend6 Grace and peace in Christ! Brave, Honorable Dear Sir and Friend!7 As I asked recently,8 so for the sake of our Lord Christ I ask Your Honor again to humble yourself in God's honor, and to appear in assistance of my young son, whom God has given to me this night by my dear Katie, so that he may come out of the old
Adam's nature to the rebirth in Christ through the holy sacrament of baptism, and may become a member of sacred Christendom. Perhaps God the Lord may wish to raise [with this boy] a new enemy of the pope or the Turk.9 I would like very much to have him baptized around the Vesper hour so that he remain a heathen no longer, and I might become the more assured [of his salvation]. Your Honor is asked to come here unencumbered10 and to aid in fulfilling this service11 in God's praise. I am willing and ready to do whatever I can to make it up to you.
Herewith I commend you and yours to God. Amen.
At 1 A.M. in the night of January 29, 1533 Your Honor's willing servant, To the Council of the City of Nürnberg Wittenberg, April 18, 1533
In addition to many other problems, the evangelical church had to come to terms with the question of ecclesiastical discipline.1 In this connection confession and absolution were of special importance. While in the papal church private confession and absolution administered in the confessional box were the universal and mandatory practice, there was also the custom of administering a general, public confession and absolution immediately aft the sermon.2 Luther had summarized his position on these matters in his Babylonian Captivity of the Church (1520) and On Confession (1521). In the spring of 1533 he became involved in a controversy on confession and absolution which was boiling in Nürnberg.3 The issue was private confession and absolution (advocated and demanded by Osiander4 to the exclusion of general, public confession and absolution) versus general, public confession and absolution (advocated by the majority of the Nürnberg clergy, among them Link,5 though not to the exclusion of private confession and absolution). While the city council tried to do justice to both sides, it leaned definitely toward Link and his followers.6 On April 8, 1533, the city council asked Luther and Melanchthon for an opinion on this controversy.7 In their joint answer, letter No. 255,8 Luther and Melanchthon set forth what seems to be a compromise, but which nevertheless was based on solid theological considerations. Since the preaching of the gospel is identical with the proclamation that forgiveness of sin is at hand, Luther and Melanchthon say, and since this preaching can and ought to be done both in public and in private, both forms of confession and absolution ought to be retained. Both forms of absolution demand and aid faith. Private absolution, as the personal application of forgiveness, has a great advantage, however, because it speaks to the individual personally, and thus directly helps the faith of the individual and aids in the proper understanding of the public absolution. On the other hand, general public confession and absolution need not be rejected only because there might be people in the congregation who do not believe the word of forgiveness.
Text in German (with some words in Latin): WA, Br 6, 454–455.9
To the Honorable and Wise Mayors, and to the Council of the City of Nürnberg, God's grace through our Lord Jesus Christ! Honorable, Wise, Dear Sirs! Regarding Your Honors' inquiry, we have discussed this matter among ourselves and do not see that public, general absolution is to be censured or rejected, for the [following] reason[s]:
The preaching of the holy gospel itself is principally and actually an absolution in which forgiveness of sins is proclaimed in general and in public to many persons, or publicly or privately to one person alone. Therefore absolution may be used in public and in general, and in special cases also in private, just as the sermon may take place publicly or privately, and as one might comfort many people in public or someone individually in private. Even if not all believe [the word of absolution],10 that is no reason to reject [public] absolution, for each absolution, whether administered publicly or privately, has to be understood as demanding faith and as being an aid to those who believe in it, just as the gospel itself also proclaims forgiveness to all men in the whole world and exempts no one from this universal context.
Nevertheless the gospel certainly demands our faith and does not aid those who do not believe it; and yet the universal context of the gospel has to remain [valid].
Regarding the idea that no one might desire private absolution if one has public absolution and keeps it in use, we say that this is definitely a weighty issue, [but] that consciences nevertheless are in need of this special comfort. For one has to instruct consciences that the comfort of the gospel is directed to each individual particularly; therefore, as you people who understand these matters know, the gospel has to be applied through Word and sacrament to each individual particularly, so that each individual in his conscience is tossed about by the question whether this great grace, which Christ offers to all men, belongs to him too. Under these circumstances it can easily be understood that one is not to abolish private absolution in favor of public absolution; also, this application11 makes more clear the meaning of the gospel and the power of the keys. For very few people know how to use public absolution or apply it to themselves, unless in addition this application reminds them that they also ought to apply the general