The Fruitful Reading of Luther's Writings

Paper of Dr. C.F.W. Walther according to the protocol of the Missouri District Conference, presented to the press by resolution of the latter. Thesis I. In order to obtain pleasure and love for reading and studying the writings of Luther, it is first of all necessary that one remembers vividly that Luther is not to be expected among the common pure theologians, but was elected by God Himself as the reformer of the Church and revealer and destroyer of the Antichrist. (2 Thessalonians 2:8; Revelation 14:6-7) Luther is the only theologian who is prophesied in Scripture. He is beyond all doubt the angel of which Revelation 14:6 says. He is no doubt the one who according to 2 Thessalonians 2 should reveal and kill the Antichrist. Everyone who still believes that the Pope is the Antichrist admits that Luther has revealed the Antichrist. Many do not admit that he has killed him though, but there is no doubt he has done it. Although he has not made an end to the papacy, whoever now can still be seduced by the Pope must first reject Luther; because Luther has so clearly shown him as Antichrist that a man must turn a blind eye if he does not want to believe that the Pope was the Antichrist. Whoever does not want to be deceived by the Pope cannot be deceived. Through Luther God has opened thousands and millions of eyes that previously in blindness honored the Pope as Successor of Peter and Vicar of Christ. Luther has no equal in the church after the apostles and prophets. One should only mention a single doctrine which Luther would not have quite clearly and most gloriously set forth. Would it be not unspeakable ingratitude to God, Who sent us this man, if we did not hear his voice? Then we would have not known the time of our visitation. But we are currently seeing what wrath of God follows in the new German theologians who ask nothing of Luther, who basically even despise him because he did not expound scientific truth. When modern theologians once cite him, it always has a certain tendency; but it does not happen with the intention to portray him as a witness of truth. In contrast, an old theologian called Luther's writings "the mantle of Elijah that he has dropped at his ascension," while Bugenhagen sees Revelation 14:6-7 expressly fulfilled in Luther. Therefore this first thesis is of great importance. God holds Christianity responsible if they do not recognize this man as the reformer of the Church. We must not think of Luther this way: "We also can do this; Luther has recovered the truth so well, so also we will find the truth so well by diligent study." No, if God inspires His prophets with spirit and light, then He does this for the common good of the Church; and woe to the Church if they do not use God's instrument, but will let it pass by her. A church in which Luther's writings are not first studied by the pastors and then at their incitement also by common Christians, certainly does not have Luther's spirit, and Luther's spirit is the pure evangelical spirit of faith, humility, and simplicity. The other dogmatic theologians of our church are not to be put on the same level as Luther. Luther had nothing but hellish mistakes behind him. He alone had to go into Scripture

and bring out the truth. No one can understand how it was possible. It may look easy, but it could not possibly happen without very special illumination of the Holy Spirit. Thesis II. In order to obtain pleasure and love for reading and studying the writings of Luther, it is further necessary that one reads the judgments and testimonies which the greatest theologians of our Church, even enemies, have put down about the high value of Luther's writings. The evidence is indeed well known; but they cannot be taken to heart enough. Melanchthon says: "Dr. Pomeranus is a grammarian, who searches the words of the text. I am a dialectician and extract the order, the context, the individual members, and the conclusions in consideration. Dr. Jonas is an orator and understands the things to put into light with oratorical charm. Luther - is everything, no one can compare him to us." Thus writes the Doctor Germaniae, the greatest scholar of that time. Melanchthon would not have been able to say something like that from flattery. Brenz put down the following testimony of Luther: "Luther alone lives in his writings, in comparison to him we are all, as it were, a dead letter." Urbanus Rhegius further writes: "Luther is one such and so great a theologian, as no age has had one similar.... I will say what I think: Although we all write and produce writing, compared with Luther - we are students; this opinion does not flow from love, but love from the opinion." Even enemies of our church write this way. When Luther had again written a polemical work in 1544 against the Zwinglians, in their anger the Swiss hoped to pillory Luther again. Calvin then wrote: "I ask you would take this to heart: first of all, what kind of a great man Luther is and by what kind of a great gift he distinguishes himself, with what courage, with what durability, with what expertise, with what penetrating force he has, up to now, been diligent to teach to overthrow the kingdom of the Antichrist and also to spread the doctrine of salvation. I often like to say when he proclaims me a devil that I would still show him such honor to recognize him as an excellent servant of God." Calvin says in another place, where he wrote about Isaiah 57:1: "I held to this, having to cite before all this (example), both because it is a recently occurring (example) and because it should be more obvious in such an excellent herald of the Gospel and prophet of God." One must confront the "newer Lutherans" with such passages, who dwell on the fact that we call Luther "the second Moses" or "Elijah". Beza, another Reformed teacher, writes: "Luther was a truly admirable man. Whoever does not notice the Spirit of God in him, notices nothing." John Bunyan, the famous English Baptist, says about Luther's explanation of Galatians: "Methinks I should say outright that I must set Luther's Explanation of the Epistle to the Galatians over all books (except the Holy Scriptures) that I ever saw because it is so glorious and comfortable for a wounded conscience." Even Erasmus of Rotterdam joins in this praise of Luther and writes: "Luther is too great for me to write against him. Yes, Luther is so great that I learn more and profit from reading a little writing in Luther's works than from everything written by Thomas [Aquinas]."

Melanchthon writes in his preface to the third edition part of the Wittenberg edition of the Latin writings of Luther: "I remember that Erasmus of Rotterdam used to say there was no more skillful and better exegete among all those whose writings we have after the apostles." In a similar way the papal scholar Masius declares: "There was more thorough theology on one page of Luther than sometimes in one whole book of a church father." Johann Georg Hamann advised his friend Lindner, who wanted to apply himself to theology, on "three books", namely the Bible, a good old hymnal, and "the third is the collection of Luther's shorter writings, edited by Rambach. In these books you find exquisite thoughts and explanations about the chief doctrines of our faith by this father of our church that are both polemical and practical. What a shame for our time [1759] that the spirit of the man who founded our church lies under ashes! What a force of eloquence, what a spirit of exegesis, what a prophet! How good will the old wine taste, and how we should be ashamed of our corrupt flavors! What are Montaigne and Bacon, these idols of the witty French and profound English, compared to him!" Leopold Ranke, the famous historical researcher, writes: "A writer so self-prevalent and mighty has probably never appeared in any nation of the world. No other should be mentioned who would have combined the most perfect comprehensibility and popularity, healthy, truehearted common sense with so much verve and genius."1 Bengel writes: "Luther's writings justly should be read diligently; what Moses was to the Israelites, Luther is to Christians, at least to some extent."2 Buddeus says: "It is indeed confessed that one finds perhaps in the least in Luther's writings what scholars and theologians want to be; but there is much more with unlearned people, when one encounters the Church Postils or House Postils; the other writings, in which so much good is contained, are unknown."3 Zeidler, the editor of this supplement, says: "Therefore I envisaged some twenty years ago no one who respected these things, but laughed at me and told me that I should not disquiet Lutheranism with the stirring things up of his writings and not send owls to Athens [noctuas Athenas]."4 Thesis III. In his Luther studies, one shall not observe chronological order. If one wants get to know the course of development of Luther, then one naturally must read Luther chronologically. But whoever has still no proper respect for Luther or no real appetite for the food in his writings then should not read him chronologically. For it is obvious that in the first writings of Luther much is still dark. For example, whoever reads the Ninety-Five Theses wonders how it could make such a great bustle, so much darkness reigns in them; but because these theses included the doctrine of justification, they made a tremendous impression on the children of God who sat in darkness. Nowadays Luther is a subject of
1 2

German History in the Reformation Period. Volume 2, Part 1, page 349. Cited in the Erlangen Journal, November 1872, page 261. 3 Forward to the Halle Supplement, 14:766. 4 Preliminary Remarks, ibid.

historical research; one seeks for him not for pure doctrine; one namely thinks that theology is now much more advanced. Thesis IV. One does not start his Luther studies with such writings that Luther has not fleshed out, that only hearers of his oral lectures have written out in haste. It is still difficult now with the help of shorthand to transcribe a speech exactly as it was given; but in those days they had no idea of this art. This is because Luther's writings, which were recorded by its hearers, are no match for the writings that Luther himself worked out. Here a sentence has perhaps at one point disappeared, there another word is used, as Luther would have used, here is added, what Luther did not say, etc. One never knows exactly whether one has the pure Luther in these writings. However, Luther is inimitable in his writings; he has written the most wonderful, sweetest, most simple-minded German so that even Grimm says we are all students of Luther. So one should be careful and read the introductions that provide information about the development of the writing. Luther gave preference to Cruciger above all his other transcribers; even Melanchthon praised Cruciger. Thesis V. One does not start his Luther studies with reading writings originally written in Latin, writings later translated into German. The translations may still be good: the original is particularly good, so it will never achieve translation. Therefore, the beginner would be disappointed in Luther studies, he would have first desecrated such translations, especially thus the oldest writings. One of the best translations that we have of Luther's writings is the commentary on Genesis that Basilius Faber and Johann Guden supplied; as well as the commentary on Galatians. Thesis VI. While there are a few of Luther's writings through whose reading this or that would not have been detected, that he made the reading of them into his main reading in addition to the Word of God; however who has no insight into the glory of these readings and therefore should first obtain a taste of this dish, he is not counseled to start with the exegetical and homiletical writings. Thesis VII. The best way to be stimulated to read the writings of Luther, and to get to the proper appreciation and understanding of these incomparable writings, is that one begins with reading the polemical writings, notably with "That These Words" and with the "Great Confession of the Lord's Supper" (1528), and what concerns the papacy: "On the Papacy at Rome" (1520) and "Against Hans Wurst" (1541). This thesis based on the speaker's own experience. The polemical writings of Luther are indeed now greatly despised, but they are the greatest thing that has been written by human

hands. One finds proven there Scriptural truths as evidence, one sees there Luther's heroic faith and his spiritual joy. Everything is supported there. That Luther speaks so roughly there is because he either fought the Antichrist or miserable fanatical spirits. One cannot cure all diseases with butter milk and honey; it must also be given bitter medicine. Luther had a thousand year old oak tree of tremendous size in front of him; he could not cut it with a penknife, but had to use huge axes and sharp saws. But at the same time his heart would melt with grief about the poor souls who sat in darkness. Whoever stumbles over his zeal to God, stumbles over God, Who has chosen such a tool. Thesis VIII. After the polemical [writings] one moves on to the so-called Reformation-historical writings, e.g.: "On the Babylonian Captivity of the Church", along with the defense of this writing, further: "To the Christian Nobility," etc. These are primarily important for the beginner; he must read the writings in which Luther laid the foundation for his work of reformation. Thesis IX. Then one follows up with the doctrinal writings in the strict sense of the word, e.g.: "On the Keys" (1530); "That a Christian Assembly Has the Right and Power" etc. (1523); "Essay to the Bohemian Brethren" (1523); "Sermon to the Preachers against Usury" (1541); "The Bondage of the Will" (1525); "The Estate of Marriage" (1530); "Temporal Authority" (1523); "Admonition Concerning the Sacrament" (1530); "On the Councils and the Church" (1539), etc. Thesis X. Regarding the exegetical writings, one should begin with the interpretation on the Sermon on the Mount, and from there read Luther's interpretation of the last words of David, and the interpretation of Psalm 2, 37, 45, 82, 110, 111, 117, and 118. Everything is interesting for a reader who is interested in divine truth in the interpretation of the Sermon on the Mount. Everything is simple in it and quite clearly stated. Similarly, the interpretation of the last words of David is a delightful work. Thesis XI. Regarding the homiletical writings, before preparing any sermon on the pericopes, one should at least read the relevant sermons in the Postils, as well as "Some Short Sermons of Martin Luther: Given to A Good Friend for Instruction". One should not at first put aside entirely the homiletic writings of Luther. While one perhaps does not find much in a sermon of Luther, one will soon realize, when one should prepare a sermon, what a wealth of ideas, yes, expressions of Luther are at hand. The latter

sermons5 are not to be overlooked, there one finds much in them that is not in the pericopal sermons. Thesis XII. Regarding Luther's letters, one should especially read the letters from the time of the preparation for and during the Diet of Augsburg, as well as those relating to the Imperial Recess, chiefly all letters that refer to ecclesiastical happenings. Nothing better has been written in letters. Such courage of faith, such boldness and certainty of victory has no equal. One first gets the proper understanding of the operations when one reads what Luther wrote about it. Thesis XIII. One should not bother to extract everything that one reads in Luther's writings, but only notes those writings that has given major information, whether in exegesis, or in dogmatics, or for preaching, or Biblical and church history. For this purpose, one should make headings with detailed information where relevant subjects are and from what time it comes. One should at least note the place, in order that one will not forget, by underlining it or by an exclamation mark at the edge and the like, except where the phrase is short and is distinguished by beautiful form; then one writes it down verbatim. One collects in particular the countless axioms, famous words, canons, proverbs, and the like, which often contain a whole world of divine thoughts. One designates passages that he absolutely cannot find with a question mark, or writes it on a piece of paper and brings it to conference. The detailed excerpting of Luther is not particularly fruitful because Luther does not go forward in a strict line of thought, but storms ahead en brigade. Therefore, one will often announce passages when excerpting that are not important when you take them out of context. One should work according to the instructions of the thesis. Particularly short passages therefore are often so glorious because with Luther, when he drifts into a matter, words and contents are as body and soul which cannot be without each other. - By the boundary lines one can accumulate a great treasure in a short time without much effort. - One should not go so easy on examples from Luther. Whoever goes through an Erlangen Edition [of Luther's works] in his lifetime has wasted nothing. The places in which one absolutely cannot find often contain the most profound theological thought. When one comes to such places one will not rest until one has explored its contents. An "index rerum" has to be mentioned as a particularly practical aid to Luther studies.

Walch XII.

Thesis XIV. So often one encounters a difficult theological question, one searches with the help of an index of sayings or subjects of Luther's works to obtain insight from Luther about it from all relevant passages. One should make this into law. A Lutheran preacher should still know how Luther judges on important theological issues. He is no oracle, but his judgment is of utmost important for us. One should glean all places where he comes to the subject in question. Whoever diligently does this is soon fond of Luther and realizes that he can find no better guide. Whoever does not do this, does not make the most of Luther. Thesis XV. One should make a collection of such passages which one wants to quote in his preaching. But it must be the ones that are just as important in content as classical in expression. The mere reference to Luther's opinion is dangerous, in that one thus creates the illusion that one demands faith back to Luther's authority. The preacher must have already proved the matter from God's Word and Luther then must appear as a witness. It is not enough that one deals with a beautiful place to make use of it, but one must write it out, preferably in a particular book especially for this purpose. Such passages make an extraordinary impression on people. Of course, there must be choice passages where content and form turn the mind and heart of the listener. One should make quotations from Luther like song lyrics that one no longer cites until one has pushed the idea to the extreme; then the citation comes as a powerful conclusion. Thesis XVI. One should not be offended at Luther's simpleminded language, or tautologies, or apparent contradictions. Luther's language must be simple-minded, he was appointed to reform not the learned world, but Christian people. The alleged tautologies are intended means to make the truth clear to the reader and to drive right into the heart. The criticized contradictions are either only seemingly [contradictory], or explain the fact that Luther did not get the whole truth at once as if by magic. It is a great blindness when one bangs into Luther's simple language. What shall it profit a people if it would receive in high words what Luther gives? But what does it harm the scholar when it is presented to them in a simple way? Luther's highest principle was to be understood. By frequently repeating the same thing (tautology) with some other words he finally wants to bring in truth in mind and heart. J.J. Rambach furthermore says: "It is true, when Luther comes to an important point he cannot therefore content himself that he again imagines the same thing, but he likes to repeat and inculcate it several times in a row. His mastery consists precisely in that he always knows how to express the same things with other words so that one therefore by no means can keep his repetitions as empty and superfluous tautologies, but rather must compare [them] with the often repeated blows of a hammer. The nail is driven

more deeply into the wall in this way."6 - About the contradictions in his writings, Luther himself speaks in Walch XVI:1119f. Thesis XVII. One should make it a rule to read something in Luther's writings every day and seek refuge in them, especially when one feels dry, tired, discouraged, sad, helpless, and miserable, and then should select in particular his letters for his awaking, strengthening, and refreshing. One should make himself so familiar with his edition of Luther's writings that one can find any writing without a lot of time-consuming references.

Forward to Luther's Preaching on Love, etc. from 1 John 4:16-18.