Herr Wenceslaus Link, Doctor of the Holy Theology.
Answer has been given to your Council in your matter of the public absolution, my dear Wenceslaus. I have also written to Osiander himself. Now I plead with you for the sake of Christ that you, together with your colleagues, do not close the eyes of your mercy concerning this man who is captive to his opinions but regard him as one sick therefore do not consider how he might be publicly disgrace and condemned so that a fire-storm does not come out of this little spark but, insofar as possible, through your discretion and wisdom he may be freed and healed. Much zeal must be applied thereto as to what way the soul of this brother may be won over through you.I
could not believe(that you should neither shout it out nor spread it publicly)that this man who is busy with many thoughts and, as I learn from his writing, could take a stand so distant from the simplicity of our doctrine. However, as I said, if he is more stirred up greater offenses with be poured out through which, though he is not victorious, nevertheless will bring about further unrest and incite dealings which preferrably be prevented. If you therefore are pleased with our advice we hope that with the passage of time this matter will quiet by itself and that he,meanwhile, will be coming back toward us. We will lose nothing through this patience and discretion and he, if he does not come back, afterward will be damaged more by his stubbornness. That is our opinion. The LOrd Jesus set aside this and all other distress, Amen. In Him be it right well with you, my dear brother. Greet Herr Thomas Venatorius and he might not be unwilling that his Sentences (propositiones=Theses) be postponed. The present reason why there must be this postponement is to wait for the rebellion to be done with. On the 8th of October 1533. Your Martin Luther.
D.Pommer gives the advice and I request that you do not share with your fellow-spirituals or anyone else this letter with the exception of Spengler.
NOTE: The last three letters to Nuernberg have all been on the 8th of October.
Tuesday, October 31, 2006
Monday, October 30, 2006
#2006-To Andreas Osiander
Grace and peace in Christ Jesus Who is our true peace! I read your previous letter as well your recent writing which was delivered by your Council (Nuernberg), dearest brother in the LOrd. I have read the letters and writing of the other party and Christ, Who is my glory, is my witness as to how much this your division pains me in this miserable time of offenses and hatefulness by which we are overwhelmed completely and laid low. As much as I can understand from all your writings that they have not done enough for you nor you done enough for them. What now? What may it be then for you if both parties are of a mind that neither can be won over by the other should you continue to quarrel forever and continue to bite one another without end to the great offense of so many and blessed people? Then you do this - namely ,that you who cannot yield to them because of the conviction of your conscience be worthy of forgiveness and they likewise who are convicted in their conscience are worthy of forgiveness-therefore let this forgiveness happen to one another and bear one another's burdens according to the law of Christ and in this way nullify this division in that both sides in the future be silent in public over this matter until in time it dimisnishes of itself. Meanwhile may you hold firm to your opiinion and not be troubled as previously by the practice of public absolution; and, on the other hand, may they continue to hold their opinion and, as before , use this absolution until after the tempers are quieted and the previous peace firmed up, there can be an appropriate determination of this matter without impetus to the tempers You cannot in such great excitement of tempers order or establish anything good and it can easily happen that you will make a plank out of a splinter if you continue to permit your strifefulness. Likely also you all will bring about a great unrest among you to the joy of Satan and his own which afterward might be very difficult to lay aside. You appear to me, to be sure, on account of your special endowments and scholarship, able to dispute many things skillfully but yet there on both sides people who for me are not up to it. We are men and can be easily deceived by our flesh if we do not listen to one another and soften our attitudes. What follows as a consequence you know well enough. Therefore I plead with you for the sake of Christ, as it now appears your strife can have no other end or degree, that you henceforth let this upsetting question fall and you step back from the war with each other as I have advised above and that you let the matter be unchanged and be silent about it in public and emphasize what bpth in common teach. If you follow this advice, which I hold to be the counsel of Christ, He will give the grace and glory of the wished-for peace. I confidently believe that you believe how highly I place you in my temperment which is worthy of the gifts of God you have otherwise I would not so earnestly and from time to time deal with this matter. For this reason you would not despise my faithful heart toward you, my dear brother in our common LOrd, and labor with me that this spark among you be dampened so that it does not grow into a fire-storm through which we might at the same time be taken over by. Our LOrd, our Consolation, Christ Jesus rule and bless your hearts in His love and patience,Amen.On 8 October Anno 1533. Your Martin Luther.
NOTE: This is the same date as the previous letter to the Nuernberg Council.
NOTE: This is the same date as the previous letter to the Nuernberg Council.
Saturday, October 28, 2006
#2005-To the Council in Nuernberg
God's grace through our LOrd Christ Jesus. Honorable,honor-worthy,favored Lords! After the disunity of the lord preachers had been conveyed to us, our hearts were sorry, and we were greatly inclined, inasmuch is always possible for us, to quiet this disunity and prevent this offense so with energy I,Dr.Martin, have not ceased from that time in general and in particular to admonish the lord preachers (although we up to this time were not completely aware of the opinion of lord Osiander) faithfully toward unity and peace. And since E.W.sent us both writings to peruse we have with earnestness read and pondered the same I,Dr. Martin, have once again writien to Lord Osiander and incdicated to him my opinion of the matter. God grant that this will to serve to unity and peace as is to be hoped. We do not doubt that both parties are thinking faithfully and with good Christian hearts and seek nothing else than the common improvement.
And to the question of E.W. this is our answer and opinion: Although we hold that the private-absolution is very Christian and comforting and that it should be preserved in the Church, for the reason we have previously to E.W. and otherwise written we do not want to so severly burden the conscience as to say there should be no forgiveness of sins except through private-absolution. Since also the saints from the beginning of the world to the time of Christ did not have private-absolution but they had to be comforted with the general promise (Promission) and rest their faith thereon. And although David already in one fall had a private-absolution,yet in other sins, before and after, had to hold to the common absolution and preaching as also Isaiah and others. But now, however, after the Gospel was revealed forgiveness of sins is in general and in particular.
It is true as Osiander says: The conscience does not struggles ao after whether God is merciful in general but whether God is gracious to it individually. However although the sermon and promise are spoken in general yet each one should mark that they are universal and one should not exclude himself therefrom but accept it as one's own and special word since God has commanded that all should believe His promise. And even if few believe He yet wants all others to hold that they are not forsaken as St.Paul says in Romans 3:3: "Numquid incredulitas eorum fidem Dei evacuavit?" " What if some did not believe? shall their unbelief make the faith of God without effect?" What also
would follow if there would be no forgiveness except through private-absolution? How could one counsel the stupid conscience as one cannot as often hear private-absolution as it (the conscience) is assailed with terror and anguish not only about careless sins but also severe great matters? How also should these be comforted when suddenly overtaken by death since the suddeness does not permit having a priest? This may also transpire often in places where the Gospel is persecuted so that a true Christian may well not have a parish-lord who is willing to communicate private-absolution to him. Thus the Christian life and being is such a continuous struggle where man again and again seeks forgiveness against the horrors of sin.
As to the second, we know, before God, not to judge in any other way than that the general preaching of the Gospel has also the effect of working forgiveness of sins in the heart so that the terrified conscience is consoled and upheld; as St.Paul says: "The Gospel is a power of God whereby all are saved who believe thereon"; also, in 2 Corinth. 3 he calls the Gospel an office of the Holy Spirit that brings life and righteousness; also )Rom.10:17), Fides ex auditu est, auditus per verbum Dei; (Faith comes by hearing, by hearing the Word of God.); everything is chiefly through Ministerio verbi (ministry of the Word) spoken of both in general and particular. Summing up, because the general Gospel is the Word of God we are obligated to believe according to God's command and commandment; where the same faith is there must also be forgiveness and salvation. Thus the Gospel itself is a
general absolution since it is a promise which each and every one in particular should accept by God's command and commandment. Therefore we cannot forbid or condemn the common absolution as unChristian since it serves that each hearer is reminded that he should receive the Gospel as an absolution and belongs to him; thus, your form is designed to be such a reminder.
On the contrary some say one cannot absolve the entire group since there are among them those who should be equally bound; one should also not absolve him who does not desire it etc.; to this one should know that there are two things involved: Preaching and Jurisdiction. Jurisdiction applies to public sins; in addition there are many more secret sins which one cannot otherwise bind and rebuke except generally through the preaching-office (Predigt-Amt). Thereby the sermon binds all unbelieving and gives on the other hand all believing forgiveness. Yes, also anyone who is bound by the Jurisdiction if he through preaching comes again to obedience and faith he would be forgiven before God; although he should afterward be reconciled with the Church as he has sinned against them. This absolution under consideration is also conditional as preaching in general is; and every absolution, both common and private, has the condition of faith; then without faith they do not release and it is not thereby a failute of the Keys (Fehl-Schlussel). Faith does not rely on our worthiness but only insofar as one accepts absolution and says yes to it.
This is briefly our simple opinion which we do not prescribe in order to burden E.W.on its account or to bring about greater disunity but only because you desired to know our opinion. From our hearts we wish and desire that God would grant grace that your Church would remain in peace and unity and in the confession of Christ and all good fruits abound. On that account we plead in a friendly way that E.W. would consider how in a friendly way how to handle this as we do not doubt E.W. are inclined to do. And it is our opinion that since both sides are agreed regarding the above mentioned privat-confession as Christian and to be preserved that both parties uniformly admonish the people to do it; and because it is troublesome for Herr Osiander to stress and support the general absolution that he not be forced to do so but yet that he intend peace to the other party which holds to the general confession and that he also leaves the other party unassailed; thus both parties at the same time admonish the people toward privat-absolution.
This, we think, should be a way that no one's conscience is burdened and would serve the causse of peace. So we hope that both parties are inclined toward peace and seek nothing other than improved relations and not division and offense. Thus Herr Osiander has a good Christian opinion on the binding which applies only to the public open sins; and what we of such excommunication think and have prescribed to E.W. previously that E.W. knows well to be reminded. God grant E.W. grace and peace,Amen. Given at Wittenberg on midweek after Francis (8 Oct.) Anno 1539 (1533).Martinus Luther,Johann Bugenhagen,Justus Jonas, Philippus Melanchton, Caspar Cruciger.
NOTES: The Council Nuernberg is addressed as E.W.= "YOUR WISDOM".
Looks like the Editors think ML and/or others made a typo on the year,1539 instead of 1533, probably because of the previous correspondence on the prevailing controversy in 1533.
And to the question of E.W. this is our answer and opinion: Although we hold that the private-absolution is very Christian and comforting and that it should be preserved in the Church, for the reason we have previously to E.W. and otherwise written we do not want to so severly burden the conscience as to say there should be no forgiveness of sins except through private-absolution. Since also the saints from the beginning of the world to the time of Christ did not have private-absolution but they had to be comforted with the general promise (Promission) and rest their faith thereon. And although David already in one fall had a private-absolution,yet in other sins, before and after, had to hold to the common absolution and preaching as also Isaiah and others. But now, however, after the Gospel was revealed forgiveness of sins is in general and in particular.
It is true as Osiander says: The conscience does not struggles ao after whether God is merciful in general but whether God is gracious to it individually. However although the sermon and promise are spoken in general yet each one should mark that they are universal and one should not exclude himself therefrom but accept it as one's own and special word since God has commanded that all should believe His promise. And even if few believe He yet wants all others to hold that they are not forsaken as St.Paul says in Romans 3:3: "Numquid incredulitas eorum fidem Dei evacuavit?" " What if some did not believe? shall their unbelief make the faith of God without effect?" What also
would follow if there would be no forgiveness except through private-absolution? How could one counsel the stupid conscience as one cannot as often hear private-absolution as it (the conscience) is assailed with terror and anguish not only about careless sins but also severe great matters? How also should these be comforted when suddenly overtaken by death since the suddeness does not permit having a priest? This may also transpire often in places where the Gospel is persecuted so that a true Christian may well not have a parish-lord who is willing to communicate private-absolution to him. Thus the Christian life and being is such a continuous struggle where man again and again seeks forgiveness against the horrors of sin.
As to the second, we know, before God, not to judge in any other way than that the general preaching of the Gospel has also the effect of working forgiveness of sins in the heart so that the terrified conscience is consoled and upheld; as St.Paul says: "The Gospel is a power of God whereby all are saved who believe thereon"; also, in 2 Corinth. 3 he calls the Gospel an office of the Holy Spirit that brings life and righteousness; also )Rom.10:17), Fides ex auditu est, auditus per verbum Dei; (Faith comes by hearing, by hearing the Word of God.); everything is chiefly through Ministerio verbi (ministry of the Word) spoken of both in general and particular. Summing up, because the general Gospel is the Word of God we are obligated to believe according to God's command and commandment; where the same faith is there must also be forgiveness and salvation. Thus the Gospel itself is a
general absolution since it is a promise which each and every one in particular should accept by God's command and commandment. Therefore we cannot forbid or condemn the common absolution as unChristian since it serves that each hearer is reminded that he should receive the Gospel as an absolution and belongs to him; thus, your form is designed to be such a reminder.
On the contrary some say one cannot absolve the entire group since there are among them those who should be equally bound; one should also not absolve him who does not desire it etc.; to this one should know that there are two things involved: Preaching and Jurisdiction. Jurisdiction applies to public sins; in addition there are many more secret sins which one cannot otherwise bind and rebuke except generally through the preaching-office (Predigt-Amt). Thereby the sermon binds all unbelieving and gives on the other hand all believing forgiveness. Yes, also anyone who is bound by the Jurisdiction if he through preaching comes again to obedience and faith he would be forgiven before God; although he should afterward be reconciled with the Church as he has sinned against them. This absolution under consideration is also conditional as preaching in general is; and every absolution, both common and private, has the condition of faith; then without faith they do not release and it is not thereby a failute of the Keys (Fehl-Schlussel). Faith does not rely on our worthiness but only insofar as one accepts absolution and says yes to it.
This is briefly our simple opinion which we do not prescribe in order to burden E.W.on its account or to bring about greater disunity but only because you desired to know our opinion. From our hearts we wish and desire that God would grant grace that your Church would remain in peace and unity and in the confession of Christ and all good fruits abound. On that account we plead in a friendly way that E.W. would consider how in a friendly way how to handle this as we do not doubt E.W. are inclined to do. And it is our opinion that since both sides are agreed regarding the above mentioned privat-confession as Christian and to be preserved that both parties uniformly admonish the people to do it; and because it is troublesome for Herr Osiander to stress and support the general absolution that he not be forced to do so but yet that he intend peace to the other party which holds to the general confession and that he also leaves the other party unassailed; thus both parties at the same time admonish the people toward privat-absolution.
This, we think, should be a way that no one's conscience is burdened and would serve the causse of peace. So we hope that both parties are inclined toward peace and seek nothing other than improved relations and not division and offense. Thus Herr Osiander has a good Christian opinion on the binding which applies only to the public open sins; and what we of such excommunication think and have prescribed to E.W. previously that E.W. knows well to be reminded. God grant E.W. grace and peace,Amen. Given at Wittenberg on midweek after Francis (8 Oct.) Anno 1539 (1533).Martinus Luther,Johann Bugenhagen,Justus Jonas, Philippus Melanchton, Caspar Cruciger.
NOTES: The Council Nuernberg is addressed as E.W.= "YOUR WISDOM".
Looks like the Editors think ML and/or others made a typo on the year,1539 instead of 1533, probably because of the previous correspondence on the prevailing controversy in 1533.
Monday, October 23, 2006
Dr. Martin Luther in Erfurt
Martin Luther
as monk
Erfurt is the city where Luther lived as a young man when he was a student and a monk. These two years were spent in study, making mistakes and undergoing inner struggles. Here, within the narrow confines of his monastic cell, he became convinced of the certainty of the Gospel message proclaiming the crucified Christ and his commitment to humanity.
This was also the city where he met many of his faithful friends such as Spalatin, Jonas, Lang and Draconites. Altough Luther had to defend himself against attacks from his former academic colleagues in Erfurt, the citizens of Erfurt greeted him with a triumpal procession. He then made a great impression on the people when he preached from the pulpit. Erfurt was Luther's spiritual home town. Even after 450 years, there is still an amazing numer of places in Erfurt which have associations with Martin Luther (*).
An outline of Luther's life in Erfurt (*)
1501- Spring - Luther matriculated as a student of the university of Erfurt
1502 - 23. September - successful completion of the semester as a Bachelor of Arts
1505 - January - Luther passed hes Master of Arts examination.
1505 - 20. May - Luther attended law lectures in the Collegium Marianum (situated behind the right-hand side of the cathedral, but now no longer in existence).
1505 - Spring - Luther read for the first time the complete text of the Bible, the Vulgate version in the university library.
1505 - 2. July - Luther's conversion experience during a thunderstorm at Stotternheim when Luther vowed to become a monk.
1505 - 16. July - in the Collegim Amplonianum (situated in Michaelisstraße, now no longer in existence) Luther was supposed to have given a farewell supper for his friends.
1505 - 17. July - Luther bade farewell to his friends at the entrance to the eremitical Augustinian monastery.
1506 - 3. April - Luther's first meeting with Johann von Staupitz, the vicar general of the eremitic branch of the Augustinians
1506 - September - In front of the altar of the Augustinian church, Luther took his final vows to become a monk when he lay down on the gravestone of Johannes Zachariae, a former professor of theology.
1507 - 27. February (?) - the Erfurt bishop Johann Boonemilch von Laasphe (died 1510) consecrated Martin Luther to the priesthood in front of the high altar of the cathedral Beate Mariae Virginis.
1507 - 2. May - Luther said his first mass in the Augustian chapel. He invited his relatives from Mansfeld and his friends from Eisenach to the ceremony.
1509 - The year of "Erfurt's madness". Luther was horrified when he was confronted with the beginnings of the rising tide of discontent from the people of the city and he was clearly opposed to this movement.
1510 - Following academic tradition, Luther gave his innaugural lecture in the Auditorium coelicum, the formal hall of the theological facultly at Erfurt cathedral.
1518 - 9. May - in the Erfurt Collegium Marianum, Luther visited his friend Judocus Trutvetter for the last time.
1521 - 6. April - on his journey from Wittenberg to Worms, Luther entererd Erfurt through the "Schmidtstedter" gate and was given a jubilant reception by the citizens of Erfurt.
1521 - 7. April - Luther preached in the Augustinian chapel with "deep and sincere devotion" and uttered these words which have since become famous: "I want to speak the truth and I must speak the truth even if twenty heads should fall." This sermon is believed to have had the greatest effect of all in spreading his doctrines in Erfurt.
1522 - 2. March - coming from the Wartburg in Eisenach on his journey to Wittenberg - Luther, disguissed as "Squire Jörg" , stopped at the "Hohe Lilie" (The Tall Lily). Although this refers to a former building, the present inn, "Hohe Lilie" situated on the south eastern corner of the cathedral square, still stands on the same site.
1522 - 21. October - Luther preached a sermon on "faith and works" in the "Michaeliskirche" (St. Michael's Church)
1522 - 22. October - Luther preached a sermon on "the cross and suffering" in the old market church of Erfurt "Zum Kaufmännern" (The Merchant's Church)
1529 - 11. October - on his return from Marburg, where he had been discussing religion with Ulrich Zwingli, the reformer from Zurich, Luther gave a sermon on the text "I have come in my Father's name" in the "Barfüßerkirche" (The Franciscan Church).
1537 - 4. March - Luther was in a very bad state of health, so he left Schmalkalden to go to his friend Georg Sturtz who lived at the "Engelsburg" (the famous meeting place of the Humanists), where Luther received lodging and medical care.
1540 - 4./5. July - Luther, Jonas and Melanchthon stay at the "Schlehendorn" inn. Altough it no longer exists, it was the most exclusive guest house in Erfurt at that time.
1540 - 27. July - on his return from Eisenach, Luther and his companions stopped at the "Schlehendorn". This was his last stay in Erfurt.
(*) Martin
Martin Luther
as monk
Erfurt is the city where Luther lived as a young man when he was a student and a monk. These two years were spent in study, making mistakes and undergoing inner struggles. Here, within the narrow confines of his monastic cell, he became convinced of the certainty of the Gospel message proclaiming the crucified Christ and his commitment to humanity.
This was also the city where he met many of his faithful friends such as Spalatin, Jonas, Lang and Draconites. Altough Luther had to defend himself against attacks from his former academic colleagues in Erfurt, the citizens of Erfurt greeted him with a triumpal procession. He then made a great impression on the people when he preached from the pulpit. Erfurt was Luther's spiritual home town. Even after 450 years, there is still an amazing numer of places in Erfurt which have associations with Martin Luther (*).
An outline of Luther's life in Erfurt (*)
1501- Spring - Luther matriculated as a student of the university of Erfurt
1502 - 23. September - successful completion of the semester as a Bachelor of Arts
1505 - January - Luther passed hes Master of Arts examination.
1505 - 20. May - Luther attended law lectures in the Collegium Marianum (situated behind the right-hand side of the cathedral, but now no longer in existence).
1505 - Spring - Luther read for the first time the complete text of the Bible, the Vulgate version in the university library.
1505 - 2. July - Luther's conversion experience during a thunderstorm at Stotternheim when Luther vowed to become a monk.
1505 - 16. July - in the Collegim Amplonianum (situated in Michaelisstraße, now no longer in existence) Luther was supposed to have given a farewell supper for his friends.
1505 - 17. July - Luther bade farewell to his friends at the entrance to the eremitical Augustinian monastery.
1506 - 3. April - Luther's first meeting with Johann von Staupitz, the vicar general of the eremitic branch of the Augustinians
1506 - September - In front of the altar of the Augustinian church, Luther took his final vows to become a monk when he lay down on the gravestone of Johannes Zachariae, a former professor of theology.
1507 - 27. February (?) - the Erfurt bishop Johann Boonemilch von Laasphe (died 1510) consecrated Martin Luther to the priesthood in front of the high altar of the cathedral Beate Mariae Virginis.
1507 - 2. May - Luther said his first mass in the Augustian chapel. He invited his relatives from Mansfeld and his friends from Eisenach to the ceremony.
1509 - The year of "Erfurt's madness". Luther was horrified when he was confronted with the beginnings of the rising tide of discontent from the people of the city and he was clearly opposed to this movement.
1510 - Following academic tradition, Luther gave his innaugural lecture in the Auditorium coelicum, the formal hall of the theological facultly at Erfurt cathedral.
1518 - 9. May - in the Erfurt Collegium Marianum, Luther visited his friend Judocus Trutvetter for the last time.
1521 - 6. April - on his journey from Wittenberg to Worms, Luther entererd Erfurt through the "Schmidtstedter" gate and was given a jubilant reception by the citizens of Erfurt.
1521 - 7. April - Luther preached in the Augustinian chapel with "deep and sincere devotion" and uttered these words which have since become famous: "I want to speak the truth and I must speak the truth even if twenty heads should fall." This sermon is believed to have had the greatest effect of all in spreading his doctrines in Erfurt.
1522 - 2. March - coming from the Wartburg in Eisenach on his journey to Wittenberg - Luther, disguissed as "Squire Jörg" , stopped at the "Hohe Lilie" (The Tall Lily). Although this refers to a former building, the present inn, "Hohe Lilie" situated on the south eastern corner of the cathedral square, still stands on the same site.
1522 - 21. October - Luther preached a sermon on "faith and works" in the "Michaeliskirche" (St. Michael's Church)
1522 - 22. October - Luther preached a sermon on "the cross and suffering" in the old market church of Erfurt "Zum Kaufmännern" (The Merchant's Church)
1529 - 11. October - on his return from Marburg, where he had been discussing religion with Ulrich Zwingli, the reformer from Zurich, Luther gave a sermon on the text "I have come in my Father's name" in the "Barfüßerkirche" (The Franciscan Church).
1537 - 4. March - Luther was in a very bad state of health, so he left Schmalkalden to go to his friend Georg Sturtz who lived at the "Engelsburg" (the famous meeting place of the Humanists), where Luther received lodging and medical care.
1540 - 4./5. July - Luther, Jonas and Melanchthon stay at the "Schlehendorn" inn. Altough it no longer exists, it was the most exclusive guest house in Erfurt at that time.
1540 - 27. July - on his return from Eisenach, Luther and his companions stopped at the "Schlehendorn". This was his last stay in Erfurt.
(*) Martin
Sunday, October 22, 2006
#2004-ML to the preachers in Erfurt in collaboration wiht Melanchton and Jonas
Doctissimis et fidelissimis Christi Praeconibus, Dn.Jo. Lango, Doctori,et Dn.M.Petro et
reliquis Evangeliii ministris Erfurdiae, amicis et fratribus in Christ charissimis. (To the highly-scholarly and very faithful Heralds of Christ, Herr Joh.Lang,Doctor and Herr M. Petro and the rest of the servants of the Gospel in Erfurt, his very friends and brothers in Christ.
Grace and the peace of God in Christ. Honor-worthy,scholarly,worthy, specially favored Herrs and Friends! Upon your writing in which you confidentially gave us your opinion and also upon the oral report of Mr. Aegidius about the content of your writing and instructions further reported we have conferred, to the extent that God granted grace in our haste,and pondered this matter and want you to know, since you confidentially pleaded for and asked for advice and consideration,that in no way do we regard it as good or advise that it should happen that you should be removed in part or totally from your position. You should not make any mistake about de vocatione (of vocation) which Mr. Aegidius indicates troubles you. Your Vocation has been made under oath with the knowledge of the Magistry,Council and Guardians who have ratified it and agreed to handle as something, if it is necessary, to verify and to assure you, if it is denied out of hate by the opposition as is being done now, that it is certainly valid before God and your conscience should be freed and secure. Or equally if the Papal party of the Council or the hostes Evangelii (the enemies of the Gospel) now deny or assail your Vocation that is not the entire counsel of the congregation but only several who are opposed to the Gospel. Nevertheless your Calling was public, not hidden,and did not happen secretly. Nonetheless you are the right shepherds of the flock of Christ which loves your doctrine and preaching and recognizes the voice of the True Shepherd Christ in you and follows the same. We set forth a hypothetical that should a godless father have 30 or 40 children who are all eleti (chosen) and Christian, lambs of God and sheep, that if the father by jure divino quarti praecepti (by divine right under the fourth commandment)(with authority over them)by the magistry of his office would deny them the Gospel they could elect contrary to his will a preacher and shepherd; although this comparison is not completely appropriate. Up to now the Magistry has not forbidden you to preach although there are part of them who are of the Papists who persecute you through all sorts of accusations and evil perfidy and are happy to do you harm; also your compensation is sparse and narrowly enough extended and also yet the dear LOrd in you is despised and entirely permitted to suffer hunger,misery and need. See, dear brothers and herrs, what an evil world there is presently and that there is such a despising of pious and faithful parish-heads and preachers that is so general that it gives the hateful and horrible appearance of the last time and the final anger and wrath of Satan that is equally terrifying to see and hear. However, dear Herrs, it was true in apostolic times and thereafter that there was soon very evil adders and enemies; Christ, however, and the Gospel remained.
For this reason, dear herrs and brother, we have your situation and present tribulation in a heartfelt empathy and you and your church in Erfurt will find us willing to be comforting and helpful in whatever way we can. You, so far, have had God's grace and strengthening patience and also suffered for the Gospel: continue to have patience for yet a year or a little more time. God the LOrd will strengthen you with rich, divine consolation against everything which you, for the sake of the Gospel, and we with you and many others suffer. God will give the unthankful and your persecutors their unremitting and certain proper reward. You know wherewith the Apostle comforts. Deus est Deus non solum tristitiae,tentationis, afflictionis, sed etiam Deus consolationis, gloriae, pacis etc. Haec est victoria, inquit Johannes, quae vicit mundum, h.e. haec omnia, tot et tanta mala satanica et pericula et scandal
infinita, fides nostra (i John 5:4). Christum, quem non videmus, diligimus et exspectamus; adversarii oderunt Christum et nos. ( God is not only a God of sorrow,temptation, trouble,but also a God of consolation,glory,peace etc. "This is the victory", says John, (I John 5:4) , "which has overcome the world", that is, everything of so many Satanic evils and dangers and countless offenses,"our faith". Christ, whom we do not see, we love and expect; the opponents hate Christ and us.)
What concerns the schism in doctrine we want with faithful zeal to remind, at an opportune time , our gracious Lord, the Elector of Saxony, of the matter so E.C.F.G. takes cognizance without neglecting anything so that it does not have the appearance of something evil which you are reporting. E.C.F.G. will ,without doubt, the unsaved barefoot monk's doctrine and the Papal worship service not savor very much. Interim valete in Domino (meanwhile be it well with you in the LOrd.) Wittenberg 3 after Michael's (Tuesday after Michael's -Sept. 30. MDXXXIII. Mart. Luther,Philipp Melanchton, Justus Jonas,D.
NOTE: The Barefoot monk is D. KLing. Erfurt is the home of ML's alma mater. Lang is a classical scholar. Aegedius os Aegedius Melcher.
reliquis Evangeliii ministris Erfurdiae, amicis et fratribus in Christ charissimis. (To the highly-scholarly and very faithful Heralds of Christ, Herr Joh.Lang,Doctor and Herr M. Petro and the rest of the servants of the Gospel in Erfurt, his very friends and brothers in Christ.
Grace and the peace of God in Christ. Honor-worthy,scholarly,worthy, specially favored Herrs and Friends! Upon your writing in which you confidentially gave us your opinion and also upon the oral report of Mr. Aegidius about the content of your writing and instructions further reported we have conferred, to the extent that God granted grace in our haste,and pondered this matter and want you to know, since you confidentially pleaded for and asked for advice and consideration,that in no way do we regard it as good or advise that it should happen that you should be removed in part or totally from your position. You should not make any mistake about de vocatione (of vocation) which Mr. Aegidius indicates troubles you. Your Vocation has been made under oath with the knowledge of the Magistry,Council and Guardians who have ratified it and agreed to handle as something, if it is necessary, to verify and to assure you, if it is denied out of hate by the opposition as is being done now, that it is certainly valid before God and your conscience should be freed and secure. Or equally if the Papal party of the Council or the hostes Evangelii (the enemies of the Gospel) now deny or assail your Vocation that is not the entire counsel of the congregation but only several who are opposed to the Gospel. Nevertheless your Calling was public, not hidden,and did not happen secretly. Nonetheless you are the right shepherds of the flock of Christ which loves your doctrine and preaching and recognizes the voice of the True Shepherd Christ in you and follows the same. We set forth a hypothetical that should a godless father have 30 or 40 children who are all eleti (chosen) and Christian, lambs of God and sheep, that if the father by jure divino quarti praecepti (by divine right under the fourth commandment)(with authority over them)by the magistry of his office would deny them the Gospel they could elect contrary to his will a preacher and shepherd; although this comparison is not completely appropriate. Up to now the Magistry has not forbidden you to preach although there are part of them who are of the Papists who persecute you through all sorts of accusations and evil perfidy and are happy to do you harm; also your compensation is sparse and narrowly enough extended and also yet the dear LOrd in you is despised and entirely permitted to suffer hunger,misery and need. See, dear brothers and herrs, what an evil world there is presently and that there is such a despising of pious and faithful parish-heads and preachers that is so general that it gives the hateful and horrible appearance of the last time and the final anger and wrath of Satan that is equally terrifying to see and hear. However, dear Herrs, it was true in apostolic times and thereafter that there was soon very evil adders and enemies; Christ, however, and the Gospel remained.
For this reason, dear herrs and brother, we have your situation and present tribulation in a heartfelt empathy and you and your church in Erfurt will find us willing to be comforting and helpful in whatever way we can. You, so far, have had God's grace and strengthening patience and also suffered for the Gospel: continue to have patience for yet a year or a little more time. God the LOrd will strengthen you with rich, divine consolation against everything which you, for the sake of the Gospel, and we with you and many others suffer. God will give the unthankful and your persecutors their unremitting and certain proper reward. You know wherewith the Apostle comforts. Deus est Deus non solum tristitiae,tentationis, afflictionis, sed etiam Deus consolationis, gloriae, pacis etc. Haec est victoria, inquit Johannes, quae vicit mundum, h.e. haec omnia, tot et tanta mala satanica et pericula et scandal
infinita, fides nostra (i John 5:4). Christum, quem non videmus, diligimus et exspectamus; adversarii oderunt Christum et nos. ( God is not only a God of sorrow,temptation, trouble,but also a God of consolation,glory,peace etc. "This is the victory", says John, (I John 5:4) , "which has overcome the world", that is, everything of so many Satanic evils and dangers and countless offenses,"our faith". Christ, whom we do not see, we love and expect; the opponents hate Christ and us.)
What concerns the schism in doctrine we want with faithful zeal to remind, at an opportune time , our gracious Lord, the Elector of Saxony, of the matter so E.C.F.G. takes cognizance without neglecting anything so that it does not have the appearance of something evil which you are reporting. E.C.F.G. will ,without doubt, the unsaved barefoot monk's doctrine and the Papal worship service not savor very much. Interim valete in Domino (meanwhile be it well with you in the LOrd.) Wittenberg 3 after Michael's (Tuesday after Michael's -Sept. 30. MDXXXIII. Mart. Luther,Philipp Melanchton, Justus Jonas,D.
NOTE: The Barefoot monk is D. KLing. Erfurt is the home of ML's alma mater. Lang is a classical scholar. Aegedius os Aegedius Melcher.
Saturday, October 14, 2006
#2002-To Nicolaus Hausmann
Grace and peace! Your illness, my dear brother in Christ, is very close to me. Christ will assist you and not only make you well but will also grant that everything connected with this illness you will valiantly bear. He loves you because you love Him and speak for Him and suffer in this not only very unthankful but also very bad world. Be strong and despise those who hate you and anyone who preaches Christ Jesus as you do. I am so busy by God's grace that earlier this morning I could not write any letter to you through your Aurelius as I was wanting to do. Duke Georg has published a book which is in accord with his character and determination. However, thanks to God this foolish heart is brought to public disclosure. He had previously deserved this namely that through his constant persecution of the Word that as his own accuser and judge he had to be and also brought himself before the entire world shamefully as a liar,blasphemer and God-defamer. There will be an answer, not for him, but for us in an appropriate way. You pray for us. My lord Kaethe greets you respectfully and friendly in that she always thinks of your being most honorable. You might again greet most respectfully your Prince whose name by God's grace in blessing and favor increases from day to day to be a sweet smelling odor. God be with you. This I have written while your Weller began the evening meal with me. Mid-week after St. Matthew (25 Sept.) Anno 1533. Your Martin Luther.
NOTE: Luther did the writing:"Kleine Antwort auf Herzog Georgens naechtes Buch".i.e. "A little answer to Duke Georg's recent book." It is Vol.xix,page 1842 of the St. Louis Edition.
The signature:"Martin Luther" is used mainly in writing to fellow Augustinians.
NOTE: Luther did the writing:"Kleine Antwort auf Herzog Georgens naechtes Buch".i.e. "A little answer to Duke Georg's recent book." It is Vol.xix,page 1842 of the St. Louis Edition.
The signature:"Martin Luther" is used mainly in writing to fellow Augustinians.
Friday, October 13, 2006
#2001-To the Council in Bremen
Grace and peace. Honorable, respectable, wise, dear lords! I have received and examined, together with ours (colleagues), your Order and it pleases us very much. Christ,our LOrd, grant grace that you bring forth fruit to the uttermost completeness,Amen. You have asked me about punishement which one was previously accustomed to practice over against evildoers and thereto I answered and herewith write that you exercise your traditional laws and custom whether it be to hang thieves or decaptitate murderers etc. But such practices and judgments we would not turn to without determining whether the cases are too slight to apply these strict and acute measures too frequently; it is also hard to be a place, as often happens, where there are hangings on account of Gulden when one could well punish in a different way.
Finally I appeal to you that since God has provided you with faithful preachers that you would consider how and determine that they would be able to stay with you; that cannot be except they be appropriatedly supported. You see how the divisive-spirits (Rottengeister) intrude and invade who are given enough; you have fine men and may God help that they may stay with you. Herewith be to God commended,Amen. Given at Wittenberg on the Sunday before the Nativity of Mary (7 sept.) Anno 1533. Martinus Luther,D.
Finally I appeal to you that since God has provided you with faithful preachers that you would consider how and determine that they would be able to stay with you; that cannot be except they be appropriatedly supported. You see how the divisive-spirits (Rottengeister) intrude and invade who are given enough; you have fine men and may God help that they may stay with you. Herewith be to God commended,Amen. Given at Wittenberg on the Sunday before the Nativity of Mary (7 sept.) Anno 1533. Martinus Luther,D.
Tuesday, October 10, 2006
#2000-To Elector Johann Friedrich
To the illustrious,high-born Prince and Lord,Herr Johann Friedrich,Duke in Saxony and Elector etc.,Landgraf in Thuringia and Markgraf in Meissen, my most gracious Lord.
G.a.peace. Most illustrious,high-born Prince,most gracious Lord! I submit for the knowledge of E.C.F.G that the two good people of Dorne whom I appealed to E.C.F.G. for in Wittenberg and also whom E.C.F.G. had written back that the Sequestators should permit them to have a little employment in Zwickau;although they were encouraged nothing has yet come of it.What continues to hinder it I do not know and the poor are yet severely burdened with the winter coming on and and they do not yet know where nor yet where under (they will be ?) . E.C.F.G. will yet give these expelled, poor people earnest help and the consolation of which they have up to now lost. E.C.F.G. will well know how to graciously take up their misery and hope. Herewith be to God commended,Amen.Mid-week after St. Bartholomew (27 Aug.)1533. E.C.F.G.'s subservient Martinus Luther,D.
G.a.peace. Most illustrious,high-born Prince,most gracious Lord! I submit for the knowledge of E.C.F.G that the two good people of Dorne whom I appealed to E.C.F.G. for in Wittenberg and also whom E.C.F.G. had written back that the Sequestators should permit them to have a little employment in Zwickau;although they were encouraged nothing has yet come of it.What continues to hinder it I do not know and the poor are yet severely burdened with the winter coming on and and they do not yet know where nor yet where under (they will be ?) . E.C.F.G. will yet give these expelled, poor people earnest help and the consolation of which they have up to now lost. E.C.F.G. will well know how to graciously take up their misery and hope. Herewith be to God commended,Amen.Mid-week after St. Bartholomew (27 Aug.)1533. E.C.F.G.'s subservient Martinus Luther,D.
Saturday, October 07, 2006
#1999-To Justus Menius
__Here there is nothing new outside of the fact that Michael Stiefel with his seven trumpets has prophesied the Judgment Day in this year around All Saints Day while he previously to me set forth St.Michael's Day, and a mob has been incited in those thorn bushes and swamps (Haide). For this reason we have summoned the man to us today. Pray for us and be right well with you in Christ. 1533, on the Tuesday after Bartholomew (26 Aug.). Martin Luther,D.
NOTE: Stiefel was pastor in the Lochau Haide now Annaberg. A crowd is gathering around him waiting for the End. See letter to Brismann by Weller on Nov.17,1533.
NOTE: Stiefel was pastor in the Lochau Haide now Annaberg. A crowd is gathering around him waiting for the End. See letter to Brismann by Weller on Nov.17,1533.
#1998-To Spalatin in Altenburg
To his very dear brother in the LOrd,M.Georg Spalatin, servant of Christ in Altenburg.
Grace and peace in Christ! This pastor, my dear Spalatin, I recommend to you. You see in his letters what he wants. O the exceeding infamous unthankfulness of our time. What can we hope for or desire but that the right Judge and our Redeemer should come. Everywhere the noble people and peasants conspire against the Gospel while nevertheless meanwhile they enjoy with the greatest arrogance the freedom of the Gospel. Is it any wonder that the Papists have persecuted us? "Here God will judge." There is no news. The LOrd be with you. Greet your Rib. 1533 on the day after Bartholomew (25 Aug.) Your Martin Luther,D.
Grace and peace in Christ! This pastor, my dear Spalatin, I recommend to you. You see in his letters what he wants. O the exceeding infamous unthankfulness of our time. What can we hope for or desire but that the right Judge and our Redeemer should come. Everywhere the noble people and peasants conspire against the Gospel while nevertheless meanwhile they enjoy with the greatest arrogance the freedom of the Gospel. Is it any wonder that the Papists have persecuted us? "Here God will judge." There is no news. The LOrd be with you. Greet your Rib. 1533 on the day after Bartholomew (25 Aug.) Your Martin Luther,D.
Friday, October 06, 2006
#1997-Duke Alrecht of Mecklenburg to ML
By God's grace, Albrecht,Duke in Mecklenburg etc.
We begin with our favored greetings. Celebrated, dear Special One! We have received and examined your writing which you now have sent to us. We consider that your admonition
which you have made toward cannot be thought of or regarded as anything but that you meant it in a faithful and good way. We would also be well inclined to answer your letter by the present messenger but apart from that (according to divine grace and bestowal) we are inclined to come to the place where you are and to answer your letter in our own person about that in your graceious writing which we do not know how to respond. We are inclined to demonstrate grace toward you. Dated at Schwerin on the Day of the Assumption of Mary (15 Aug.) Anno.33.
We begin with our favored greetings. Celebrated, dear Special One! We have received and examined your writing which you now have sent to us. We consider that your admonition
which you have made toward cannot be thought of or regarded as anything but that you meant it in a faithful and good way. We would also be well inclined to answer your letter by the present messenger but apart from that (according to divine grace and bestowal) we are inclined to come to the place where you are and to answer your letter in our own person about that in your graceious writing which we do not know how to respond. We are inclined to demonstrate grace toward you. Dated at Schwerin on the Day of the Assumption of Mary (15 Aug.) Anno.33.
#1995-To Spalatin
To the highly renown man, Herr Georg Spalatin, the very faithful servant of God in Altenburg, his dearest brother.
Grace and peace! M. Brisger is returning to you, my dear Spalatin. Would to God that we yet could receive him with the dignity of which he is worthy but he as one poor will have patience with the poor. With us there is no news. I believe that you have seen already for a long time my writing against Duke Georg. I commend to you Brisger and also myself. Pray to the LOrd for us. Be it well with you. Swift and in a hurry on the day of St. Magdalen (22 July) 1533. Your Martin Luther.
NOTE: Brisger and Spalatin were pastors at the Stiftkirche in Alternburg.
ML wrote of Duke Georg responsibility for the rebellion in Ducal Saxony.
Grace and peace! M. Brisger is returning to you, my dear Spalatin. Would to God that we yet could receive him with the dignity of which he is worthy but he as one poor will have patience with the poor. With us there is no news. I believe that you have seen already for a long time my writing against Duke Georg. I commend to you Brisger and also myself. Pray to the LOrd for us. Be it well with you. Swift and in a hurry on the day of St. Magdalen (22 July) 1533. Your Martin Luther.
NOTE: Brisger and Spalatin were pastors at the Stiftkirche in Alternburg.
ML wrote of Duke Georg responsibility for the rebellion in Ducal Saxony.
Thursday, October 05, 2006
Wednesday, October 04, 2006
#1994a-To Hans Honold in Augsburg
To the honorable , perceptive Herr Hans Honold in Augsburg, my favored Herr and good friend.
Grace and peace in Christ. Honorable, perceptive, dear Herr and friend! I thank you profusely for your faithful concern you have for my head and sent medicine and in addition shared the prescription. It is very true that I had not thought to overcome the manifold illnesses and life had already vanished; so very severe was the dizziness that not only because of the natural powerlessness but also the devil and his arrows brought guilt
and was about to take me away. However, God's power, beyond my thinking, became strong
and according to His wisdom made life out of death and quickened me through your prayers and those of all the brothers.Our doctors think that if the flowage in the left left leg could be kept open (what they are working on)as previously then the head would
be given a solution. That I believe but something also has to be done about the arrows of the original murderer. That's enough of this.
Caspar Huber has written to me for advice whether one might(since the desire so long postponed is great) give and receive the Sacrament in the homes because it cannot be done publicly and that it be administered by those who teach there or those who previously had the office. Truly my only concern here is because the Zwinglians virtually rule among you and the Papists are lurking there may something undesirable result from this which now is not foreseen and because necessity does not require beginning this nor is establishing such special communion required. Your conscience might be tempted and troubled by such an undertaking ; strong and hearty Christians are needed for such an endeavor. I think that there might be a little village or city nearby who offer our Sacrament and you might get it there; if not and you want to venture this it is my advice
that you indicate to the Council and their preachers that you intend to give and receive it in the homes. Then you know what they will permit and what you might do. That would be better than to begin without announcing it before hand and you have to wait to see whether or not they will tolerate it. Then if you are able to do it with their permission you will be more confident and free in doing it; if they will not tolerate it then you already have confessed your faith and have their disfavor on your necks and however great the battle is even before you do it it is better to do it openly and publicly than to have done it without previous announcement and without their knowledge and undertaken contrary to their will. This will make you more confident if you make public and confess your desire. In doing this the matter might be solved and God will work something different. For this we earnestly pray. Herewith be commended to God,Amen. On the day Saint Praxedis (21 July) 1533. D. Martin Luther.
NOTE: Sounds like ML thinks it is better to ask for permission than to ask forgiveness afterward.
Grace and peace in Christ. Honorable, perceptive, dear Herr and friend! I thank you profusely for your faithful concern you have for my head and sent medicine and in addition shared the prescription. It is very true that I had not thought to overcome the manifold illnesses and life had already vanished; so very severe was the dizziness that not only because of the natural powerlessness but also the devil and his arrows brought guilt
and was about to take me away. However, God's power, beyond my thinking, became strong
and according to His wisdom made life out of death and quickened me through your prayers and those of all the brothers.Our doctors think that if the flowage in the left left leg could be kept open (what they are working on)as previously then the head would
be given a solution. That I believe but something also has to be done about the arrows of the original murderer. That's enough of this.
Caspar Huber has written to me for advice whether one might(since the desire so long postponed is great) give and receive the Sacrament in the homes because it cannot be done publicly and that it be administered by those who teach there or those who previously had the office. Truly my only concern here is because the Zwinglians virtually rule among you and the Papists are lurking there may something undesirable result from this which now is not foreseen and because necessity does not require beginning this nor is establishing such special communion required. Your conscience might be tempted and troubled by such an undertaking ; strong and hearty Christians are needed for such an endeavor. I think that there might be a little village or city nearby who offer our Sacrament and you might get it there; if not and you want to venture this it is my advice
that you indicate to the Council and their preachers that you intend to give and receive it in the homes. Then you know what they will permit and what you might do. That would be better than to begin without announcing it before hand and you have to wait to see whether or not they will tolerate it. Then if you are able to do it with their permission you will be more confident and free in doing it; if they will not tolerate it then you already have confessed your faith and have their disfavor on your necks and however great the battle is even before you do it it is better to do it openly and publicly than to have done it without previous announcement and without their knowledge and undertaken contrary to their will. This will make you more confident if you make public and confess your desire. In doing this the matter might be solved and God will work something different. For this we earnestly pray. Herewith be commended to God,Amen. On the day Saint Praxedis (21 July) 1533. D. Martin Luther.
NOTE: Sounds like ML thinks it is better to ask for permission than to ask forgiveness afterward.
Monday, October 02, 2006
To Wenceslaus Link in Nuernberg
To the worthy and highly honorable man, Wenceslaus Link, the faithful and upright servant of the Word in the church at Nuernberg, his very dear brother in Christ.
Grace and peace in Christ! I have to you all who are servants of the Word, dearest Wenceslaus, written a common letter and I have written it from the heart, God is my witness. Your stubborn division among you moves me very much and I ask your permission
to give my opinion. You and your party follow the truth blessedly and plainly which brings you sufficient grace before God and favor before men. The other (Osiander), I grant, follows his inclination more than enough,as is apparent, and I say that is not all good; I forthrightly write this to him. Yet because he is a good and in every respect an upright man and has not altogether put away this flesh (just as it is among ourselves), and can be tempted by Satan, just as also we can be: for this reason I plead with you for the sake of Christ that you over (your) thoughts and in the love of Christ be victorious as He says:"Whoever would be greatest among you let him be the least among you.[Matthew 23:11]. May you take on the example of Christ; begin by taking on the form of the least beginning with addressing and greeting him in a friendly way.You know that word of Solomon [Proverbs 15:1]:"A mild answer quiets wrath, but a hard answer stirs up anger." "A good word finds a good situation." Who knows whether his anger and contrariness will be softened by this cure? You would this not only according the law of love but, if I am not mistaken, also by the obligation of conscience. From the article which you have sent me I assume, I suspect, that you are all too critical of his preaching. Not that I am saying that it is not true but you have not previously admonised him over this matter before reporting it to others. May May it after all be so much sophistry( captiosus), as one complains, yet the grace of God and favor of men must be sufficient for you. What beenfit is it subdue a borther who has already suddued himself thorugh displeasure before men and through his misdemeanor before God? You stand and are upright, he has fallen and lying down. What does it help if one exalts and gives applause over his fall? Rather it must be that he is lifted up and fortified by you. I hope that he is not unimprovable if he is humble, modest and respectful as is proper and to be prayed for. If you continue dealing with the hard on the hard you will be bringing a great evil upon us and you because he cannot be cast aside and overcome without exxtending great harm and offense toward you. Pardon me that I write so freely although freely in brotherly confidence since I trust in your uprightness and your long standing love.The LOrd be with you, Amen. On the Sunday after Margaretha [20 July] Anno 1533.Your Martin Luther.
NOTE: Everyone assumes ML is talking about Andreas Osiander.
Grace and peace in Christ! I have to you all who are servants of the Word, dearest Wenceslaus, written a common letter and I have written it from the heart, God is my witness. Your stubborn division among you moves me very much and I ask your permission
to give my opinion. You and your party follow the truth blessedly and plainly which brings you sufficient grace before God and favor before men. The other (Osiander), I grant, follows his inclination more than enough,as is apparent, and I say that is not all good; I forthrightly write this to him. Yet because he is a good and in every respect an upright man and has not altogether put away this flesh (just as it is among ourselves), and can be tempted by Satan, just as also we can be: for this reason I plead with you for the sake of Christ that you over (your) thoughts and in the love of Christ be victorious as He says:"Whoever would be greatest among you let him be the least among you.[Matthew 23:11]. May you take on the example of Christ; begin by taking on the form of the least beginning with addressing and greeting him in a friendly way.You know that word of Solomon [Proverbs 15:1]:"A mild answer quiets wrath, but a hard answer stirs up anger." "A good word finds a good situation." Who knows whether his anger and contrariness will be softened by this cure? You would this not only according the law of love but, if I am not mistaken, also by the obligation of conscience. From the article which you have sent me I assume, I suspect, that you are all too critical of his preaching. Not that I am saying that it is not true but you have not previously admonised him over this matter before reporting it to others. May May it after all be so much sophistry( captiosus), as one complains, yet the grace of God and favor of men must be sufficient for you. What beenfit is it subdue a borther who has already suddued himself thorugh displeasure before men and through his misdemeanor before God? You stand and are upright, he has fallen and lying down. What does it help if one exalts and gives applause over his fall? Rather it must be that he is lifted up and fortified by you. I hope that he is not unimprovable if he is humble, modest and respectful as is proper and to be prayed for. If you continue dealing with the hard on the hard you will be bringing a great evil upon us and you because he cannot be cast aside and overcome without exxtending great harm and offense toward you. Pardon me that I write so freely although freely in brotherly confidence since I trust in your uprightness and your long standing love.The LOrd be with you, Amen. On the Sunday after Margaretha [20 July] Anno 1533.Your Martin Luther.
NOTE: Everyone assumes ML is talking about Andreas Osiander.
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