Tag: Reading The Word of God

Luther did not first come to realize in 1522 that everything in Scripture depends upon that which teaches Christ. He expressed this view already in his first exposition of the Psalms, 1513-1514. Already there we read, “I see nothing in Scripture but Christ crucified” (Ego non intelligo usquam in Scriptura nisi Christum cruci xum); and in a fragment of a sermon delivered on November 11, 1515, Luther says: “He who would read the Bible must simply take heed that he does not err, for the Scripture may permit itself to be stretched and led, but let no one lead it according to his affects but let him lead it to the source, i.e., the cross of Christ. en he will surely strike the center;” and in his Exposition of the Penitential Psalms, 1517, he says in conclusion: “This I confess for myself, whenever I found less in the Scripture than Christ I was not satisfied; whenever I found more than Christ, I never became poorer myself, so that even that seems true to me, that God, the Holy Spirit, does and will know no more than Jesus Christ, as he says of Him, He will glorify me.” And according to Luther also in the Old Testament writings Christ can be found. (28)

During the summer [Luther] defended himself in a German as well as in a Latin treatise against the attack by King Henry VIII of England. I will quote only the brief word from the Latin writing, “They demand that we believe them; I do not demand that men should believe me but that they should believe the clear words of God.” From the German we quote: “But that he (King Henry) cites the statements of several of the Fathers and ridicules my arrogance that I alone would be smart whereas I am the greatest fool, does not a affect me. For me
it is enough that King Heinz can not quote a single Scripture … But I place against the sayings of all Fathers, all angels’, men’s, devils’ artifice and word, the Scripture and the gospel. Here I stand, here I bid defiance, here I strut about and say, God’s Word for me is above everything; divine majesty stands by me (i.e., in and with the Word); therefore I will not give a hair though a thousand Augustines, a thousand Heinze-Churches were also against me, and I am certain that the true Church with me holds fast to the Word of God.” (22–23)

In connection with Jeremiah 23:16, [Luther writes], “O pope, O bishop, O parson, O monks, O theologians, how can you get by here? Do you think it
is a small matter when lo y Majesty forbids what does not come from the mouth of God and some- thing else that is not God’s Word?”  “God’s Word is so hard that it will suffer no additions, that it alone will be or will not be at all. God may suffer it that unclean additions run through our works and lives but in His Word, which should cleanse me from all addition and filth, He can suffer no addition, or our lives would never become clean in all eternity.” (21)

On April 28, thus ten days later [a er Worms], [Luther] wrote his well-known letter to Emperor Charles. … “But I, who was always humble and zealously ready to do and to suffer all that in me lay, could not obtain this one concession, this most Christian prayer, that the Word of God should remain free and unbound, and that I should submit my books to your Sacred Majesty and the Estates of the Empire on that condition, nor that in yielding to the decree of a Council I should not submit to anything contrary to the gospel of God, nor should they make any such decree. is was the crux of the whole controversy.” Luther then continues: “For God, the searcher of hearts, is my witness that I am most ready to submit to and obey your Majesty either in life or in death, to glory or to shame, for gain or for loss. As I have o ered myself, thus I do now, excepting nothing save the Word of God, in which not only (as Christ teaches in Matthew 4) does man live, but which also the angels of Christ  desire to see (I Peter 1). As it is above all things it ought to be held free and unbound in all, as Paul teaches (II Timothy 2:9). It ought not to depend on human judgment nor to yield to the opinion of men, no matter how great, how numerous, how learned, and how holy they are. Thus does St. Paul in Galatians. I dare to exclaim with emphasis, ‘If we or an angel from heaven teach you another gospel, let him be anathema,’ and David says, ‘Put not your trust in princes, in the sons of men, in whom is no safety,’ Ps. 146:3. Nor is anyone able to trust in himself, as Solomon says, ‘He is a fool who trusts in his heart’; Prov. 28:26, and Jeremiah 17, ‘Cursed is he who trusteth in man’ … For to trust in man in matters of salvation is to give to the creature the glory due to the creator alone.” (20–21)

Wilhelm Walther truthfully says: “It never entered the mind of Luther to deny all authority in the Church. Rather, by dethroning the mass of false authorities to which men bowed during the Catholic period, he enthroned another authority as the only one duly authenticated. Indeed, only to this end did he militate against the infallibility of the Church Fathers, Popes, Councils, and universities with such force, to make room for the ‘Empress’ who alone is worthy of all sovereignty, the Holy Scripture. Anyone to whom this must rst be proved lacks even elementary knowledge in the eld of the history of the Reformation. (19)