Squabbles and Defense of Family

A few words from Martin Luther related to family and marriage life, taken from his Table Talk.

It is no wonder that Satan is an enemy to Christ, his people and kingdom, and sets himself against him and his word, with all his power and cunning. T'is an old hate and grudge between them, which began in Paradise: for they are, by nature and kind, of contrary minds and dispositions. The devil smells Christ many hundred miles off; he hears at Constantinople and at Rome, what we at Wittenberg teach and preach against his kingdom; he feels also what hurt and damage he sustains thereby; there rages and swells he so horribly.

But what is more to be wondered at is, that we, who are of one kind and nature, and, through, the bond of love, knit so fast together that each ought to love the other as himself, should have, at times, such envy, hate, wrath, discord and revenge, that one is ready to kill the other. For who is nearer allied to a man, than his wife; to the son, than his father; to the daughter, than her mother; to the brother, than his sister, etc.? yet, it is most commonly found, that discord and strife are among them. [233]

If the emperor proceed to war upon us, he intends either to destroy our preaching, and our religion, or to invade and confound public policy and economy, that is to say, the temporal government and administration. In either case, t'is no longer as emperor of the Romans, legally elected we are to regard him but as a tyrant; t'is, therefore, futile to ask whether we may combat for the upright, pure doctrine, and for religion; t'is for us a law and a duty to combat for wife, for children, servants, and subjects; we are bound to defend them against maleficent power...But the temporal and civil person is subject to the temporal rights and laws, and tied to obedience; it must maintain and defend itself, and what belongs to it, as the laws command. For example, if, in my presence, some wretch should attempt to do violence to my wife or my daughter, then I should lay aside my spiritual person, and recur to the temporal; I should slay him on the spot, or call for help. For, in the absence of the magistrates, and when they cannot be had, the law of the nation is in force, and permits us to call upon our neighbor for help; Christ and the Gospel do not abolish temporal rights and ordinances, but confirm them. [784]

A Charlie Brown Reformation Day

Just a goofy little video I made for today. Enjoy.

Preservation of the Church

The following is from Martin Luther's Bondage of the Will.

In the first place, we do not say that this error was overlooked of God in His Church, or in anyone of His Saints. For the Church is ruled by the Spirit of God, and the Saints are led by the Spirit of God. (Rom. viii. 14.) And Christ is with His Church even unto the end of the world. (Matt. xxviii. 20.) And the Church is the pillar and ground of the truth. (1 Tim. iii. 15.) These things, I say, we know; for the Creed which we all hold runs thus, "I believe in the holy Catholic Church;" so that, it is impossible that she can err even in the least article. And even if we should grant, that some of the Elect are held in error through the whole of their life; yet they must, of necessity, return into the way of truth before their death; for Christ says, (John x. 28,) "No one shall pluck them out of My hand."...

But, look at the people of Israel: where, during so many kings and so long a time, not one king is mentioned who never was in error. And under Elijah the Prophet, all the people and every thing that was public among them, had so gone away int idolatry, that he thought that he himself was the only one left: whereas, while the kings, the princes, the prophets, and whatever could be called the people or the Church of God was going to destruction, God was reserving to Himself "seven thousand." (Rom. xi. 4.) But who could see these or know them to be the people of God? And who, even now, dares to deny that God, under all these great men, (for you make mention of none but men in some high office, or of some great name,) was reserving to Himself a Church among the commonalty, and suffering all those to perish after the example of the kingdom of Israel? For it is peculiar to God, to restrain the elect of Israel, and to slay their fat ones: but, to preserve the refuse and remnant of Israel, (Ps. lxxviii. 31.; Isaiah i. 9., x. 20-22., xi. 11-16.)

What happened under Christ Himself, when all the Apostles were offended at Him, when He was denied and condemned by all the people, and there were only a Joseph, a Nicodemus, and a thief upon the cross preserved? Were they then said to be the people of God? There was, indeed, a people of God remaining, but it was not called the people of God; and that which was so called, was not the people of God. And who knows who are the people of God, when throughout the whole world, from its origin, the state of the church was always such, that those were called the people and saints of God who were not so while others among them, who were as a refuse, and were not called the people and saints of God, were the People and Saints of God? as is manifest in the histories of Cain and Abel, of Ishmael and Isaac, of Esau and Jacob. [Sect. 32]

The Perspicuity and Obscurity of Scripture

The following is from Martin Luther's Bondage of the Will.

Now I come to the next head, which is connected with this; where you make a “distinction between the Christian doctrines,” and pretend that some are necessary, and some not necessary.” You say, that “some are abstruse, and some quite clear.”...

But, that there are in the Scriptures some things abstruse, and that all things are not quite plain, is a report spread abroad by the impious Sophists by whose mouth you speak here, Erasmus. But they never have produced, nor ever can produce, one article whereby to prove this their madness. And it is with such scare-crows that Satan has frightened away men from reading the Sacred Writings, and has rendered the Holy Scripture contemptible, that he might cause his poisons of philosophy to prevail in the church. This indeed I confess, that there are many places in the Scriptures obscure and abstruse; not from the majesty of the thing, but from our ignorance of certain terms and grammatical particulars; but which do not prevent a knowledge of all the things in the Scriptures. For what thing of more importance can remain hidden in the Scriptures, now that the seals are broken, the stone rolled from the door of the sepulchre, and that greatest of all mysteries brought to light, Christ made man: that God is Trinity and Unity: that Christ suffered for us, and will reign to all eternity? Are not these things known and proclaimed even in our streets? Take Christ out of the Scriptures, and what will you find remaining in them?

WHAT you adduce, therefore, about the darkness of the Corycian cavern, amounts to nothing; matters are not so in the Scriptures. For those things which are of the greatest majesty, and the most abstruse mysteries, are no longer in the dark corner, but before the very doors, nay, brought forth and manifested openly. For Christ has opened our understanding to understand the Scriptures, Luke xxiv. 45. And the Gospel is preached to every creature. (Mark xvi. 15, Col. i. 23.) “Their sound is gone out into all the earth.” (Psalm xix. 4.) And “All things that are written, are written for our instruction.” (Rom. xv. 4.) And again, “All Scripture is inspired from above, and is profitable for instruction.” (2 Tim. iii. 16.) .

Therefore come forward, you and all the Sophists together, and produce any one mystery which is still abstruse in the Scriptures. But, if many things still remain abstruse to many, this does not arise from obscurity in the Scriptures, but from their own blindness or want of understanding, who do not go the way to see the all-perfect clearness of the truth. As Paul saith concerning the Jews, 2 Cor. iii. 15. “The veil still remains upon their heart.” And again, “If our gospel be hid it is hid to them that are lost, whose heart the god of this world hath blinded.” (2 Cor. iv. 3-4.) With the same rashness any one may cover his own eyes, or go from the light into the dark and hide himself, and then blame the day and the sun for being obscure. Let, therefore, wretched men cease to impute, with blasphemous perverseness, the darkness and obscurity of their own heart to the all-clear Scriptures of God. ...

In like manner, your examples which you subjoin, not without suspicion and bitterness, are nothing at all to the purpose. Such are those concerning the distinction of Persons: the union of the Divine and human natures: the unpardonable sin: the ambiguity attached to which, you say, has never been cleared up. — If you mean the questions of Sophists that have been agitated upon those subjects, well. But what has the all-innocent Scripture done to you, that you impute the abuse of the most wicked of men to its purity? The Scripture simply confesses the Trinity of God, the humanity of Christ, and the unpardonable sin. There is nothing here of obscurity or ambiguity. But how these things are the Scripture does not say, nor is it necessary to be known. The Sophists employ their dreams here; attack and condemn them, and acquit the Scripture. — But, if you mean the reality of the matter, I say again, attack not the Scriptures, but the Arians, and those to whom the Gospel is hid, that, through the working of Satan, they might not see the all-manifest testimonies concerning the Trinity of the Godhead, and the humanity of Christ.

But to be brief. The clearness of the Scripture is twofold; even as the obscurity is twofold also. The one is external, placed in the ministry of the word; the other internal, placed in the understanding of the heart. If you speak of the internal clearness, no man sees one iota in the Scriptures, but he that hath the Spirit of God. All have a darkened heart; so that, even if they know how to speak of, and set forth, all things in the Scripture, yet, they cannot feel them nor know them: nor do they believe that they are the creatures of God, nor any thing else: according to that of Psalm xiv. 1. “The fool hath said in his heart, God is nothing.” For the Spirit is required to understand the whole of the Scripture and every part of it. If you speak of the external clearness, nothing whatever is left obscure or ambiguous; but all things that are in the Scriptures, are by the Word brought forth into the clearest light, and proclaimed to the whole world. [from Sect. III-IV]

The World Abhors the Gospel

The following is from Martin Luther's commentary on Galatians.

The world bears the Gospel a grudge because the Gospel condemns the religious wisdom of the world. Jealous for its own religious views, the world in turn charges the Gospel with being a subversive and licentious doctrine, offensive to God and man, a doctrine to be persecuted as the worst plague on earth.

As a result we have this paradoxical situation: The Gospel supplies the world with the salvation of Jesus Christ, peace of conscience, and every blessing. Just for that the world abhors the Gospel.

Martin Luther and Rob Bell

One of the most infamous quotations by Rob Bell, in his book Love Wins, is from Martin Luther regarding his supposed teaching of an after-death repentance.

And then there are others who can live with two destinations, two realities after death, but insist that there must be some kind of "second chance" for those who don't believe in Jesus in this lifetime. In a letter Martin Luther, one of the leaders of the Protestant Reformation, wrote to Hans von Rechenberg in 1522 about the possibility that people could turn to God after death, asking: "Who would doubt God's ability to do that?"

Again, a good question. [pg. 106]

As Bell does throughout the book, he doesn't cite the exact source to the quote, so that people can cross reference for themselves. However, many people familiar with Luther's works did some research into the exact quote and what it was actually saying. What is the full context of the quote from the letter?

It would be quite a different question whether God can impart faith to some in the hour of death or after death so that these people could be saved through faith. Who would doubt God's ability to do that? No one, however, can prove that He does do this. It is impossible for anyone to be saved without faith. [emphasis mine]

Again and again I am further convinced that Rob Bell is not deceived - he is actively deceiving. As I showed in my review of his book, Rob Bell cannot possibly be "accidentally" taking things out of context. How can he "accidentally" have thought that Luther taught universalism when Luther clearly taught otherwise as shown by the following sentence! This isn't just being stubborn in your opinion...this is willingly distorting facts and just flat-out lying to prove your point.

Below is a video featuring Todd Friel discussing the quote and Rob Bell's use of it in greater detail (H/T to Hell's Bell).

490 Years Ago...

On April 18, 1521, Martin Luther delivered his famous speech regarding his books and teachings, delivered at the Diet of Worms before the Holy Roman Emperor. When asked to respond plainly, Luther replied:

"Since your majesty and your lordships desire a simple reply, I will answer - without horns and without teeth. Unless I am convicted by scripture and by plain reason - I do not accept the authority of popes and councils for they have frequently erred and contradicted themselves - my conscience is captive to the Word of God. I cannot and I will not recant anything, for to go against conscience is neither right nor safe. Here I stand. I can do no other, God help me. Amen."

The Chastisement and Trials from Christ

The following is from the Table Talk of Martin Luther.

I expect more goodness from my wife Kate, from Philip Melancthon, and from other friends, than from my sweet and blessed Savior Christ Jesus; and yet I know for certain, that neither she nor any other person on earth will or can suffer that for me which He has suffered. Why then should I be afraid of Him? This, my foolish weakness, grieves me very much. We plainly see in the Gospel how mild and gentle He showed Himself towards His disciples; how kindly He passed over their weakness, their presumption, yea, and their foolishness. He checked their unbelief, and in all gentleness admonished them. Moreover, the Scripture, which is most sure, says: "Well are all they that put their trust in him." Fie on our unbelieving hearts, that we should be afraid of this man, who is more loving, friendly, gentle and compassionate towards us than are our kindred, our brethren and sisters; yea, than parents themselves are towards their own children. He that has such temptations, let him be assured, it is not Christ, but the envious devil that affrights, wounds and would destroy him; for Christ comforts, heals and revives.

Oh! His grace and goodness towards us are so immeasurably great that without great assaults and trials, they cannot be understood. If the tyrants and false brethren had not set themselves so fiercely against me, my writings and proceedings, then should I have vaunted myself too much of my poor gifts and qualities; nor should I with such fervency of heart have directed my prayers to God for His divine assistance. I should not have ascribed all to God's grace, but to my own dexterity and power, and so should have flown to the devil.

But to the end this might be prevented, my gracious Lord and Savior Christ caused me to be chastised; He ordained that the devil should plague and torment me with his fiery darts inwardly and outwardly though tyrants, as the pope and other heretics, and all this He suffered to be done for my good. "It is good for me that I have been in trouble, that I may learn your statutes." [CCXXXI]

Reformation Day

On October 31, 1517, Martin Luther nailed his 95 theses to the church door in Wittenberg. What would follow even he didn't fully realize. In celebration of this anniversary, I present the following clip, taken from the 1953 film version of Luther's story. It features the climactic speech at the Diet of Worms.

Sola Scriptura. Sola Fide. Sola Gratia. Solus Christus. Soli Deo Gloria. Amen.

Martin Luther on Baptism

The following is taken from Martin Luther's The Babylonian Captivity of the Church. It is in part a response to a statement by Jerome, the Latin Father, that "penitence" is "the second plank after shipwreck."

When the children of Israel turned to penitence, they remembered, first of all, their exodus from Egypt; and in remembering this they returned to the God who had led them out. Moses constantly impressed this memory and this leadership on them, as David did the same. But how much more ought we to be mindful of our exodus from our Egypt, and, with that in mind, to return to Him who led us out through the baptism of rebirth which we are commanded to remember for this very purpose! This can be done most appropriately in the sacrament of bread and wine. Formerly the three sacraments of penitence, baptism and the Lord's Supper, were celebrated with the same end; and they supplemented one another. Thus we read of a holy virgin, who, as often as she suffered temptation, made her baptism her sole defense; she said briefly, "I am a Christian." The enemy immediately perceived the power of baptism and of a faith which clings to the truth of a promise-keeping God, and fled from her.

In this way, you will see how rich a Christian is, i.e., one who has been baptized. Even if he wished, he could not lose his salvation however often he sinned, save only if he refused to believe. No sins have it in their power to damn him, but only unbelief. If his faith relies on the divine promise made at baptism, all things else are embraced by that same faith, nay by the truth of God; because He cannot deny Himself, if you confess Him and continue to cling to His promise. But "contrition" and "confession of sin" followed by "satisfaction," and all the other devices thought out by men, will desert you suddenly and leave you in distress, if you forget this divine truth and batten upon those things. Whatever is done apart from faith in the truth of God, is vanity of vanities and vexation of spirit.

Similarly, you will see how dangerous, indeed false, it is to imagine that penitence is a plank to which you can cling after shipwreck; and how pernicious is the error of supposing that the power of baptism is annulled by sin, and that even this ship is dashed in pieces. Nay, that one ship remains, solid and indestructible, and its timbers will never be broken to pieces. All who voyage in it are traveling to the haven of salvation, namely, the divine truth promised in the sacraments. True, it often happens that many people foolishly leap out of the ship into the sea, and perish. These are they who abandon faith in the promise and plunge themselves in sin. But the ship itself survives and, being seaworthy, continues on its course. If any one, by some gracious gift, is able to return to the ship, he is carried into life not by some plank, but by the well-found ship itself. One who returns to the abiding and enduring promise of God through faith is such a man. On this account, Peter, in II Peter 1, rebukes those who sin, because they are forgetful of the time when they were cleansed from their former sins; doubtless reproving them for their ingratitude after accepting baptism, and for their disloyal impiety.

The Reformation

A few days ago was the anniversary of the famous "Here I Stand" speech delivered by Martin Luther at the Diet of Worms, which led to the Reformation throughout Europe. In a belated celebratory post, here are three audio clips regarding the speech at Worms - its background, delivery, and aftermath (about 23 minutes in total).

"I will constrain no man by force..."

The following is from the second of Martin Luther's Invocavit sermons.

Now if I should rush in and abolish it [the Latin mass] by force, there are many who would be compelled to consent to it and yet not know where they stand, whether it is right or wrong, and they would say: I do not know if it is right or wrong, I do not know where I stand, I was compelled by force to submit to the majority. And this forcing and commanding results in a mere mockery, an external show, a fool's play, man-made ordinances, sham-saints, and hypocrites. For where the heart is not good, I care nothing at all for the work. We must first win the hearts of the people. But that is done when I teach only the word of God, preach the gospel, and say: Dear lords and pastors, abandon the Mass, it is not right, you are sinning when you do it; I cannot refrain from telling you this. But I would not make it an ordinance for them, nor urge a general law. He who would follow me could do so, and he who refused would remain outside. In the latter case the word would sink into the heart and do its work. Thus he would become convinced and acknowledge his error, and fall away from the Mass; tomorrow another would do the same, and thus God would accomplish more with His word than if you and I were to merge all our power into one heap. So when you have won the heart, you have won the man - and thus the thing must finally fall of its own weight and come to an end. And if the hearts and minds of all are agreed and united, abolish it. But if all are not heart and soul for its abolishment - leave it in God's hands, I beseech you, otherwise the result will not be good. Not that I would again set up the Mass; I let it lie in God's name. Faith must not be chained and imprisoned, nor bound by an ordinance to any work. This is the principle by which you must be governed. For I am sure you will not be able to carry out your plans. And if you should carry them out with such general laws, then I will recant everything that I have written and preached and I will not support you. This I am telling you now. What harm can it do you? You still have your faith in God, pure and strong so that this thing cannot hurt you.

Love, therefore, demands that you have compassion on the weak, as all the apostles had. Once, when Paul came to Athens (Acts 17), a mighty city, he found in the temple many ancient altars, and he went from one to the other and looked at them all, but he did not kick down a single one of them with his foot. Rather he stood up in the middle of the market place and said they were nothing but idolatrous things and begged the people to forsake them; yet he did not destroy one of them by force. When the word took hold of their hearts, they forsook them of their own accord, and in consequence the thing fell of itself. Likewise, if I had seen them holding Mass, I would have preached to them and admonished them. Had they heeded my admonition, I would have won them; if not, I would nevertheless not have torn them from it by the hair or employed any force, but simply allowed the word to act and prayed for them. For the word created heaven and earth and all things [Psalm 33:6]; the word must do this thing, and not we poor sinners.

In short, I will preach it, teach it, write it, but I will constrain no man by force, for faith must come freely without compulsion. Take myself as an example. I opposed indulgences and all the papists, but never with force. I simply taught, preached, and wrote God's word; otherwise I did nothing. And while I slept, or drank Wittenberg beer with my friends Philipp and Amsdorf, the word so greatly weakened the papacy that no prince or emperor ever inflicted such losses upon it. I did nothing; the word did everything. Had I desired to foment trouble, I could have brought great bloodshed upon Germany; indeed, I could have started such a game that even the emperor would not have been safe. But what would it have been? Mere fool's play. I did nothing; I let the word do its work. What do you suppose is Satan's thought when one tries to do the thing by kicking up a row? He sits back in hell and thinks: Oh, what a fine game the poor fools are up to now! But when we spread the word alone and let it alone do the work, that distresses him. For it is almighty and takes captive the hearts, and when the hearts are captured the work will fall of itself.