In regard to the fourth main part, of holy baptism, the following writings are found here.
The first is a "Sermon on Holy Baptism" about the Gospel on the Feast of the Epiphany, Matth. 3:13-17. The opportunity to deliver such a sermon and have it printed was given to the blessed Luther by the Anabaptists, who continued in their fanaticism and caused many disturbances. It consists of three parts. In the first he deals with the essence, in the second with the benefits, and in the third with the right use of holy baptism, and as much as can be gathered not only from the inscription of the first edition and from the preface, but also from the size, he presented each part in a special sermon and thus gave three of them. In particular, he explains the history of the baptism of Christ, refutes the Anabaptists and at the same time the papists, who treated the monastic state as equal to holy baptism. In addition, he shows great zeal against those who had baptism, but made it a cover of shame, and says, among other things: "It does not rhyme with each other to be baptized and to remain in sins. Seckendorf quotes several things from these sermons in "Historia Lutheranismi", lib. ΙΠ, § 43, p. 121. This work first came to light under the title: "Von der heiligen Taufe Predigten Dr. Martin Luthers" zu Wittenberg 1535 in quarto with a preface by Luther. This is the edition that was used for the print in this volume. It is found in von der Hardt's "Autographa Luth. I, p. 316, and in Olearius' Verzeichniß der "Autographa Lutheri", x. 37. Then it was translated into Latin by Johann Freder and appeared under the title: "Homiliae de baptismo D. M. Lutheri" in 1543 in octavo. Thereupon they were added to the German and Latin parts of Luther's writings, namely the Wittenbergische (Thl. IV, p. 336), the Jenaische (Thl. VI, p. 294), the Altenburgische (Thl. VI, p. 435) and the Leipzigische (Thl. XII, p. 330), as well as the tom. VII. viteberg.,p. 344. It is also especially reprinted. This latter has Dr. Rambach procured and such sermons with the inscription: "Des Mannes GOttes Martin Luther lehrreicher Vortrag von der heiligen Taufe", with a preface from the
göttlichen Gültigkeit der Kindertaufe, allhier zu Jena 1723 in Octav herausgegeben. Such edition belongs to the "Auserlesenen kleinen Schriften Lutheri", which Dr. Rambach has gradually published.
[Cf. Erl. ed. 1st ed. 16, 43-105. 2nd ed. 19, 103-168.]
The other scripture found here is "Ein Sermon vom Sacrament der Taufe" (A Sermon on the Sacrament of Baptism), which is available in German and Latin in the collections in: the Wittenbergische (Thl. VI, p. 131), the Jenaische (Thl. I, p. 186), the Altenburgische (Thl. I, p. 310) and in the Leipzigische (Thl. XXII, p. 139), as well as in tom. I. Viteberg, p. 71, and tom. I. Jenens. p. 336. In some, it is dated in 1518, in others, however, in 1519. Dr. Löscher, in the "Vollständige Reformation-Acten", Vol. II, p. 585, thinks that it is more credible that this sermon belongs to the year 1519.
[The Erl. Ausg., vol. 21, 227-244, citirt 10 German editions from 1519 and 1520. Opp. lat. var. arg. ΠΙ, 394-410.
D. Red.]
In addition, there is a theological "Disputation on the Baptism of the Law, of John and of Christ. In it, Luther asserted a threefold baptism, as the baptism of the law, which was a baptism of the flesh, thereby cleansing the members, the garments and vessels; the baptism of John, which was the baptism of repentance, thus pulling away the curtain of the law and making men eager for the grace of God; and the baptism of Christ, which was a baptism of grace, giving men righteousness and making them new creatures. He thinks that Christ seems to have perfected the baptism of John by means of the added word of promise, and therefore those who had already been baptized by John should have been baptized again with Christ's baptism. If one reads such in this treatise, one must at the same time look at the time when he wrote it. This happened in 1520. [Later Luther taught differently about the baptism of John, namely that it was a sacrament and brought forgiveness of sins.] Until now, it has only been taught in Latin.
in tom. tom. I. Jenens., p. 490. But now it has been translated into German by the learned Diaconus Rambach in Halle.
[Cf. Opp. lat. var. arg. IV, 341, 342. The Latin original has been retranslated by us. D. Red.]
§ I.XVIII.
To these general writings about baptism in general, some special ones concerning baptism are added. Among these are five writings on emergency baptism, namely:
"Luther's and Bugenhagen's concern about the emergency baptism performed by a midwife without water" to the Elector Johann Friedrich and Duke Johann Ernst; the reason for which was that a midwife at Kahla and other places baptized some children without water in the emergency, as she stated, and only said: "I baptize you in the name of the Father, the Son and the Holy Spirit. Such a baptism is declared null and void in this objection; however, it is advised that, since this is probably based on false doctrine and the woman does not have this from herself, an investigation should be made. This objection, which was issued on August 26, 1542, was first reported in the Leipzig Collection ("Supplement", p. 101).
[Cf. Erl. ed. 64, 316-318.]
This is accompanied by "Four Short Concerns about Emergency Baptism and Foundlings". They are found in the Wittenbergische Theilen (Thl. XII, p. 178), in the Jenaische (Thl. VIII, p. 49), in the Altenburgische (Thl. VIII, p. 46) and in the Leipzigische (Thl. XXII, p. 400). They are dated 1542. They are also found in the "Consil. theolog. Viteberg.", tom. II, p. 110.
[Cf. Erl. ed. 64, 318-322.]
This is followed by an instruction "How to baptize a person to the Christian faith in a right and understandable way", 1521, which Johann Aurifaber brought into the Eislebische Theile (Thl. I, p. 30), but from which it has been taken out again in the Altenburgische (Thl. I, p. 554) and Leipzigische (Thl. XXII, p. 227).
printed. However, this writing was also specially published before, and as one can see from the title, it was written by Luther at the request of an honest mayor. Among other things, it was printed in quarto in Wittenberg in 1523, which edition is listed in von der Hardt's "Autographa Lutheri", p. 150; but whether it is the first or not, I cannot determine with certainty. In the Eislebische Theilen, this writing was dated 1521.
[Since no other edition of this writing is known than the one of 1523, and since also Luther has omitted many Roman ceremonies, which he had retained in the translation of the Latin baptismal form of 1523, "in order to spare the weak conscience", in the present writing, the Erl. Edition places the writing of the same in the year 1523, between the Germanized Taufbüchlein of 1523 and the improved Taufbüchlein of 1524, in which the Roman ceremonies are also omitted. However, the reasons given by the Erl. However, the reasons given by the Erl. Ausg. are not sufficient and by no means give a full certainty whether this writing was really written after the "Verdeutschtes Taufbüchlein" or not. Luther was already convinced before the writing of the "Verdeutschte Taufbüchlein" of 1523 that these "human additions of industrious masters detract from the glory of baptism", as he himself says in the preface to it, and he could express this conviction in a private writing, such as the present one to the honest mayor, which he did not yet want to do in a public writing in order to prevent misunderstandings, as he himself says: "But to spare the weak consciences, I let it remain almost (completely) so that they do not complain that I want to introduce a new baptism" etc. Cf. Erl. Ex. 22, 166-168.
D. Red.]
§ LXIX.
In particular, the "Tauf-Büchlein" is to be noted, which is the scripture in the order, which I must now commemorate and of which I must give fair notice. Until now, one had had a Latin baptismal booklet and, according to the regulation contained therein, the baptism was
performed. Luther soon realized that the service was unreasonable and displeasing to God if it was performed in a language that the common man did not understand. This prompted him to translate the Latin baptismal booklet into German. He took over the work and published the translation under the title "Das Taufbüchlein verdeutscht" in quarto at Wittenberg in 1523. In the "Catalog. bibi. Reimannianae", part. I, p. 428, an edition of the first Germanized Taufbüchlein is also commemorated, which was published in Wittenberg in 1525 in octavo. From von der Hardt's ,,Autographa Lutheri", tom. I, p. 151, it appears that it was printed twice in quarto at Wittenberg in 1523. In the preface, he immediately indicated the reason why he did this with the following words: "Because I see and hear every day how the high, holy, comforting sacrament of baptism is administered to infants with carelessness and little seriousness, not to say with frivolity; which cause, I consider, is also that those who stand by do not understand anything of what is said and done, it seems to me not only useful, but also necessary that it be done in German. Therefore, I have translated it into German, as it was done in Latin before, to baptize in German, so that the patrons and bystanders will be all the more motivated to faith and serious devotion, and the priests who baptize will have to be all the more diligent for the sake of the listeners. He did not change anything in the booklet itself, but arranged his translation in such a way as the Latin copy brought with it, and he did this not without reason. For although he saw that some papal baptismal customs were contained therein, which could well be omitted, he also recognized that the validity and power of baptism, if it were otherwise administered according to the divine institution, would not be diminished thereby, and if he wanted to make a change therein, he could thereby easily give the weak an impulse, so that they might get the idea that he wanted to introduce a new baptism, and did not consider the one that had been administered so far to be correct. He himself mentions this in the aforementioned preface.
§ LXX.
Some time after that, the blessed Luther made a new study of this booklet, and because he could go further with this work than before, he made such a change that he omitted what had previously been in it about blowing, salt, saliva, and chrism, but did not add a new preface. Thus it came out under the title: "Das Tauf-Büchlein verdeutscht, auf's neu zugerichtet". There is no agreement about when this happened. Some think that the first edition of this newly arranged Tauf-Büchlein came to light in 1524. In the Leipzig collection, Thl. XXII, p. 231, it is dated 1524, and since such booklet is printed in the present part according to the Leipzig copy, the said year has also been included here. In the German Jenaische Theilen (Thl. II, p. 241), and Altenburgische (Thl. II, p. 327), it was placed among the writings of 1523, because it was added to the first Germanized Tauf-Büchlein, but the year 1526, in which it was published, was noted. I cannot determine anything certain about this, because I have not seen the first edition myself, nor have I been able to find it; but the latter, that it came out in 1526, seems to be more credible. Another edition, printed in octavo in Wittenberg in 1535, is now known to me. According to this new arrangement, the booklet has gained a great reputation even in our church. It was added to Luther's small catechism along with the TrauBüchlein and was used not only in the Saxon, but also in Brandenburg and Brunswick churches. In the first German edition of the Concordia Book, which appeared in Dresden in 1580, these two books were omitted and some confusion arose about them; However, since such a settlement was subsequently reached that each church was to be left free to either accept the said booklets or to refrain from doing so, the baptismal booklet has been retained by many and has often been added both to
the symbolic books in general and to the Catechism in particular, as I have already noted above when dealing with the booklet on marriage. It is not surprising that the reformers and those who were secretly on their side did not like it. Luther had left the use of exorcism in the new institution, and that did not suit them. They rejected it and fought against it especially when the disputes about exorcism began, which gave the opportunity that the said booklet was printed and explained again. Among others, Dr. Polycarpus Leyser published it with a Christian explanation in 1590 and dealt with the matter of exorcism. In the following year, Simon Gediccus, then court preacher of Magdeburg, did the same and published it again with the inscription: "Tauf-Büchlein des Herrn Dr. Martini Lutheri, benebenst kurzen Unterricht vom Exorcismo für die einfältigen Pfarrer und Kirchendiener im löblichen Erz-Stift Magdeburg etc. 1591 in octavo. These and similar editions of the baptismal booklet and the treatise on exorcism were especially prompted by the Anhaltians. For a new baptismal booklet was printed in the principality of Anhalt and brought out with the following inscription: "Taufbüchlein für die Kirchen im Fürstenthum Anhalt, mit Erzählung etlicher hochwichtigen Ursachen, warum der Exorcismus abafft etc." (Baptismal booklet for the churches in the principality of Anhalt, with an account of several highly important reasons why exorcism was abolished). 1590 in quarto. In it, various passages from Luther's writings have been collected, p. 132 ff., in order to prove that he did not believe in exorcism; however, this cannot be contrasted with what can be found in the little baptismal book edited by Luther. For here it was not a matter of the nature of exorcism per se, but of its maintenance once it had been introduced, and especially in regard to the simple, and the matter had to be judged according to the rules of prudence. Against the hitchhikers, the previously mentioned Dr. Polycarpus Leyser, superintendent at Brunswick, in 1590 raised a concern to save the
Luther's baptismal book, which has been added to Dedekennus' "Consilia", tom. II, p. 167, has been incorporated. Against this, the Anhalt preachers wrote a reply and had it printed under the title: "Thorough Proof that Exorcism at Holy Baptism Contradicts the Most Noble Principal Pieces of the Catechism, in Refutation of the Thoughts of Dr. Polycarpus Leyser, Posed by the Preachers in the Principality of Anhalt", 1691 in quarto, which I include here because it belongs to the history of the baptismal booklet. One can also look up what Seckendorf wrote in "Historia Lutheranismi", lib. I, § 135, p. 232, and Dr. Gregorius Langemack in "Histor. catech.", cap. 3, p. 119 sqq. have noted.
[The Erl. Ausg. 22, 157-166, cites 7 editions from the year 1523. The changed form is given by Erl. Ausg. 22, 290-294, according to an edition of 1527, but it also seems, like the Jena and Altenburg collections, to belong to the year 1526.
D. Red.]
§ LXXI.
The baptismal booklet is followed by a concern and advice to Heinrich Genesius, pastor of Ichtershausen, "How a Jewish woman should be baptized," which is remarkable and deserves to be read. In it, Luther reminds that the Jewess should be diligently instructed beforehand for a while, so that she recognizes what the summa of the Ten Commandments, the Christian faith and the Lord's Prayer is, what baptism consists of, what it is useful for and what it means. As for the public baptism, he added that he would like it to be covered with cloths, like the women in the bath, sitting in a tub in the water, reaching up to the neck, dressed with the bath towel and dipped by the baptist with the head three times into the water with the customary words. He also wanted the tub to be hung with wallpaper and completely covered, like a sweat bath common in houses. Therefore, he believed, the old custom had remained in the church, that after baptism a vest shirt was thrown over the body of the children, since in the beginning of Christianity all Christians were baptized covered with such clothes. At the end
it says: "From my wasteland. Anno 1530", from which it can be seen that this little writing was written in Coburg, when Luther had to stay there during the Imperial Diet in Augsburg. For this is how he saw this place at that time and called it a wasteland, as can be seen from other letters and writings. This concern is expressed in the Wittenberg (Thl. IX, p. 438), Jena (Thl. V, p. 265), Altenburg (Thl. V, p. 398) and Leipzig (Thl. XXII, p. 371) parts and in Conr. Porta's ,,Pastorale Lutheri", cap. ΧΙΠ, p. 648, according to the Jena edition of 1729. There is also a Latin copy of this concern, which is not yet printed and is in the local library among other letters of Luther. Seckendorf means in ,,Historia Lutheranismi", lib. Π, § 83, p. 219, it is such the original; Christian Schlegel, however, in "Initia reformat. Coburgensis in vita loann. Langeri", p. 120, regards it only as a translation and thus believes that Luther had written this concern in German. The preacher to whom it was addressed is called Genesius in some imprints; in others, however, Genisius [according to the Latin original, Gnesius].
[This concern, originally written in Latin, is found in De W. IV, 80. The German text in the collections, which, as noted by Walch. some consider to be the original, De Wette considers it to be a later free adaptation of the Latin original, as is also openly evident from a comparison of the two texts. Since this German text differs completely from the Latin original, we have erroneously added the latter to the former in a literal translation.
D. Red.]
§ LXXII.
For the explanation of the fifth main piece one meets here two writings:
The first is a "Short Exhortation to Confession", which was written by Luther in 1529 and printed in various ways. It is found in the Wittenberg (Thl. VI, p. 90), Altenburg (Thl. VIII, p. 971) and Leipzig (Thl. XXII, p. 3) parts.
[Cf. Erl. Ed. 23, 85-91Z
The other scripture is an "Instruction on how to confess," which appeared in Leipzig in 1519 in quarto and had this inscription: "A short instruction on how to confess, drawn from Dr. Mart. Luther's Wohlmeinung." See von der Hardt in "Autographa Lutheri," tom. IU, p. 22, and Olearius in the "Verzeichniß der Autographa Lutheri," p. 4. Dr. Löscher also commemorates this writing in the "Vollständige Reformation-Acten", vol. Ill, p. 948. According to this edition, it has not only been incorporated into the Leipzig collection of Luther's writings (Supplement, p. 118), but also now into this one. Among other things, Luther reminds us that if one wants to confess, one must first of all put one's trust in the mercy of God before confessing to the preacher, make one's confession before God, make a true and serious resolution to live a better life, and, because it is impossible to remember all one's mortal sins, consider that one has confessed the least part of one's sins after all the diligence that has been expended. Next, he shows how confession is to be arranged according to the order of the Ten Commandments.
[Cf. still Wittenb. ed. IV, 135, Jen. Ausg. I, 185, Altenb. Ausg. I, 310. The Erl. Ausg. 21, 244-253, cit. five editions of 1519 and 1520].
§ LXXIII.
Now there are still the writings concerning the sixth main part of the Holy Communion left. One finds here:
"The main part of the eternal and new testament of the reverend sacrament of both form, flesh and blood of Christ, sign and promise, which he has done for us in the same", which is a sermon, which he held in Wittenberg on Maundy Thursday. In the Leipzig Collection (Supplement, p. 23) it was placed under the year 1525, which was also done here. However, I find an edition with the same title as I have given, and this came to light in Wittenberg in 1522 in quarto. Such edition occurs in von der Hardt's ,,Autographa Lutheri44 , tom. I, p. 133. Consequently
Such a sermon was neither preached nor printed for the first time in the year 1525.
(The Erl. Ausg. 22, 38-43 citirt four editions from the year 1522].
Furthermore, the "Vermahnung zürn Sacrament des Leibes und Blutes unsers HErrn" (Exhortation to the Sacrament of the Body and Blood of Our Lord) appears here, which was first published in Wittenberg under this title in 1530 in quarto and was printed again in Nuremberg in 1531 in quarto. S. the immediately now cited von der Hardt in "Autographa Lutheri44 , tom. I, p. 266, and tom. II, p. 165, and Olearius in the index of the "Autographa Lutheri", p. 31. Seckendorf in "Hietor. Lutheranismi," lib. II, § 83, p. 217, seems to include it among the writings that Luther produced after he returned from Coburg to Wittenberg. However, it is more likely that he wrote it before that, while he was still at Coburg. In the message "What happened with Dr. Luther and his teachings in 1530", which Joh. Aurifaber added to the Eislebische Theilen (Thl. II, p. 130), and which is also in the Altenburgische (Thl. V, p. 524), it is told, what kind of books Luther wrote in Coburg, and among them such "admonition" is explicitly put. There are also some passages and expressions in it that seem to indicate and confirm this. Luther himself remembers such writing and reports in a dedication of November 28, 1530, which stands before the interpretation of the 191st Psalm and can be read in the V. Theil of this collection, p. 1532, that he had recently sent out an admonition to schools, to obedience, and especially to the reverend Sacrament; from which, however, it does not yet follow that this occurred after his departure from Coburg. He may well have understood the time when he was still in Coburg. It is of this Christian Schlegel in ,,Initia reformat. Coburgensis in vita loann. Langeri", p. 124. The first edition of this writing was followed by several others. It was not only printed in quarto in Nuremberg in 1530, but also in our times, namely in 1723 here in octavo, which latter edition Dr. Rambach provided and published under the title: "Des
Martini Lutheri ernstliche Vermahnung zum heiligen Abendmahl, sammt einem Extract aus einem Sermon von würdiger Empfahung des Sacraments" (Martini Luther's serious admonition on Holy Communion, together with an extract from a sermon on the worthy reception of the sacrament), also with a preface on the reasons why many abstain from Holy Communion. This edition can be found under "Luther's Auserlesene kleine Schriften", which Rambach published. It is no less included in the parts of Luther's writings, in the Wittenbergische (Thl. IV, p. 394), Jenaische (Thl. V, p. 184), Altenburgische (Thl. V, p. 318) and Leipzigische (Thl. XX, p. 248).
[The Erl. ed. 23, 162-207, cit. six editions from 1530-1540].
§ LXXIV.
The following writings concern the use of Holy Communion under both forms:
1) "Instruction and proof that the evangelical doctrine is to be confessed with mouth and deed and that the reception of the sacrament under both forms is not to be omitted out of fear of man", which is a letter that Luther wrote to Count Albrecht of Mansfeld on June 3, 1523 and for which he was given this opportunity. The said count had a good friend who was inclined to the Protestant doctrine, but who had reservations about accepting it in such a way that he outwardly professed it, and especially about receiving the Lord's Supper in both forms. The count opened this to Luther at Torgau and asked him to write an essay in which he would thoroughly explain from the Scriptures that our Christian doctrine is not only right, but also to be publicly confessed with the mouth and proven by deed. Luther did this in the above-mentioned letter, which is found in the German parts of his writings, namely in the Wittenbergische (Thl. IX, p. 235), Eislebische (Thl. I, p. 139), in the Altenburgische (Thl. II, p. 274 and III, p. 770), where this letter was accidentally printed twice, and in the Leipzigische (Thl. XVIII, p. 403).
[Cf. Erl. ed. 53, 167-172. De W. II, 341-346.]
2) Letter to Dr. Johann Rühel, "that the use of both forms in Holy Communion is not to be omitted for any reason," in which he shows that those who know that Christ instituted Holy Communion under both forms may not use it under one form for the sake of their masters, March 2, 1528. It should be noted that this letter is also found twice in the Altenburg parts, as, Thl. IV, p. 410, and VIII, p. 971. In the last place, it has been noted on the margin that it was taken from the Eislebische Theilen. There it is found in Part II, p. 5, and on the margin it is stated as if it had not been printed before, which, however, has no reason. For it is in the Wittenberg collection (Thl. IX, p. 271) as well as in the Jena collection (Thl. IV, p. 363). After the time, this letter has come into the Leipzigische Theile (Thl. XXII, p. 335).
[Cf. Erl. ed. 53, 437. 438. De W. IV, 286 f.]
3) "Admonition to remain with the reception of the two forms of the sacrament despite the violence", to the mayor and the judges of Frauenstein, March 17, 1531, after they should be forced by their authorities to enjoy it under one form.
[Cf. Erl. ed. 54, 219-121. De W. IV, 231 f.]
4) Instruction and exhortation "To the Christians at N. near Freiberg to persevere in the confession of the sacrament under both forms", June 27, 1531. This letter and the one immediately preceding it are included in the Wittenbergische Theilen (Thl. IX, pp. 465. 466), the Jenaische (Thl. V, p. 356 ff.], the Altenburgische (Thl. V, p. 569. 589) and the Leipzigische (Thl. XX, p. 351).
[Cf. Erl. ed. 238. 239. De W. IV, 267 f.]
5) "To the Christians of Halle, Exhortation Concerning the Forbidden Lord's Supper under Both Forms," April 26, 1528, who were also to be forced to partake of the Lord's Supper under only one form, since they had recognized that it must be under both forms.
For this reason, Luther admonishes them here not to act against their knowledge. This refers to what had already occurred and been noted by the murdered Lutheran preacher at Halle, who had begun to distribute the Lord's Supper under both forms. This writing is also found in the Wittenbergische Theilen (Thl. IX, p. 246), Jenaische (Thl. Ill, p. 475), Altenburgische (Thl. Ill, p. 892) and Leipzigische (Thl. XIX, p. 576).
[Cf. Erl. ed. 53, 445. 446. De W. Ill, 305 f.]
6) Letter to Martin Lodinger at Gastein, "That the consumption of both species in the Lord's Supper obligates the conscience," dated August 27, 1532, which is Lodinger, who had been in the archbishopric of Salzburg and, as it seems, had been a member of the council at Gastein; but since he had recognized the evangelical truth and had wanted to counsel his conscience, he had left the country. In the meantime, he wrote letters of consolation to his Salzburg compatriots, and thereby sought to promote the salutary knowledge among them and to strengthen them in the good. They were published for the first time in 1559 under the title: "Zwo Trostschriften, welche der pme, christliche und treue Diener GOttes, Martin Lodinger, an seine verfolgten Brüder und Landsleute kürzlich vor seinem seligen Ende geschrieben hat" ("Two letters of consolation, which the pious, Christian and faithful servant of God, Martin Lodinger, wrote to his persecuted brothers and compatriots recently before his blessed end") and were reissued in Leipzig in 1624, likewise in Ulm in 1686 with a preface by Dr. Elias Veiel and finally in Nuremberg in 1733 with Dr. Zeltner's preface. To this Lodinger Luther wrote the mentioned letter and recently presented to him that he could not take the Lord's Supper under one form with a good conscience, because he himself knew and recognized that such use was wrong. It would be better for him to abstain from the sacrament altogether and to make do with spiritual enjoyment. If he wanted to receive it bodily, but the authorities did not want him to do so, he would have to leave the country. In addition to the two prefaces by Dr. Veiel and Dr. Zeltner, which made them Lodinger's comforting writings, one can read what Schelhorn wrote in ,,Commentatio de religionis evan- gelicae in provincia Salisburgensi ortu, pro-
gressu et fatis", p. 35 sq., has noted. This letter of Luther's has always been included in the various editions of Lodinger's consolation writings, and has also been printed in Prof. Kapp's "Nachlese nützlicher Reformations-Urkunden", Thl. IV, p. 667, and in the Leipzigische Theile (Supplement, p. 70), since it had not previously been in any collection of Luther's writings.
(Erl. ed. 54, 325. De W. IV, 396.]
7) Letter to Mag. Wolfgang, pastor at Weissenfels, "Daß bloß Eine Gestalt des Sacraments nicht ohne Sünde genossen werden kann," 1542, which has been reprinted here from the Leipzig Collection (also in the Supplement, p. 102).
[Cf. Erl. ed. 56, 5. 6. De W. V, 428.]
§ LXXV.
The following are Luther's answers and opinions to various questions concerning the sacrament of Holy Communion. The following are Luther's answers and opinions on various questions concerning the sacrament of Holy Communion.
First, one finds here a letter to a good friend, "That one should not abstain from Holy Communion because of a pending lawsuit. Luther admonishes him not to abstain from Holy Communion because of the case he has, but to leave it to the authorities, but to forgive for himself the one who has done wrong. Luther wrote such a letter on April 14, 1540, and Dr. Georg Mylius not only sent it to print, but also wrote an epistle to a mayor, as the son of the one to whom it was addressed, and testified his respect for such a letter under October 26, 1594. Both letters were brought by Joh. Christfried Sagittarius into the Altenburgische Theile of Luther's writings (Thl. X, p. 1). He took them from Dedekennus' "Consilia", tom. I, part. 2, p. 359. From these they came into the Leipzig (Thl. XXII, p. 390) parts.
[Cf. Erl. ed. 55, 278. 279. De W. V, 278 f.]
Immediately after this, one encounters two concerns regarding home and private communion.
The first was given to Wolfgang Brauer, pastor of Jessen, on December 30, 1536, and contains the answer to the question of whether a householder in such places where Holy Communion is not administered according to Christ's institution can administer it to himself and his family at home. Luther held that this was not possible, because it would cause great confusion, division, and trouble; for the sacrament is a manifest confession and therefore must have manifest ministers; if one could not receive the sacrament from church ministers, then one must keep to the Word in faith. A householder could well teach his own and was bound to do so, because God commanded such; but he had no power and authority to administer a sacrament. This objection has been reprinted here from the "Supplement" of the Leipzig Collection, p. 80.
[Cf. Erl. ed. 55, 160. 161. De W. V, 38 f.]
The other letter concerns the actual private communion "Whether one may have the sacrament of both forms served secretly at home?" and was written for the above-mentioned sister of Hieronymus Weller on March 7, 1535. When she had informed Luther that she was eager to partake of the Lord's Supper in both forms and would therefore like to know whether she could have it served to her at home and in secret, he replied that this was not advisable, since the partaking of this sacrament should be a public and common confession. This concern or letter is found in the Wittenbergische Theilen (Thl. XII, p. 270), in the Jenaische (Thl. VI, p. 342), in the Altenburgische (Thl. VI, p. 468), in the Leipzigische (Thl. XXI, p. 84).
[Cf. Erl. ed. 55, 91. 92. De W. IV, 596 f.]
Furthermore, there is an "Instruction on the Sacrament of the Two Forms and Whether the Same is to be Received with Hands" to Duke John Frederick of Saxony.
Luther thought that it would be best if Duke John Frederick could partake of the Lord's Supper in both forms; but if those who were present were not sufficiently instructed in this and could be offended by it, he should give in to their weakness and thus take the Lord's Supper in one form. But just as Luther allows the latter only under certain conditions, so he later saw the matter more precisely and correctly, but after such insight he considered the use of Holy Communion under one form to be unjust. This can be seen from his other writings, some of which have already been mentioned. He wrote this on March 18, 1522, and it is known that he grew and increased in his insight over the years. Seckendorf in "Historia Lutheranismi", lib. I, § 121, p. 198, gave this letter in Latin, but omitted the beginning and the end. However, it has been printed in German in the Leipzig parts of Luther's writings (Supplement, p. 31).
[Cf. Erl. ed. 53, 118. 119. De W. II, 154 f.]
Of the same content is the "Answer to Five Questions Concerning the Consumption of Holy Communion," which Luther gave to a princely confessor at the Imperial Diet of Augsburg in 1530 at his best request. In his answer, the latter held that it was better for someone to abstain from the Lord's Supper than to partake of it only in one form. This answer is found in the Wittenbergische Theilen (Thl. IX, p. 437), in the Jenaische (Thl. V, p. 264), in the Altenburgische (Thl. V, p. 397), in the Leipzigische (Thl. XX, p. 265).
[The German text found in these collections is a free adaptation of the Latin original. The latter has been translated by Aurif, Epist. tom. III, p. 42, and in various variations Coelestin, tom. III, p. 41. We have compared the translation anew with the Latin original, corrected the inaccuracies and added the missing passages. Cf. De W. IV, 159 f.
D. Red.]
§ LXXVI.
How it should be done at the administration of the Holy Communion, I still have three writings to touch upon, which have been given their place in this volume.
The first is: "Eine Weise, christliche Messe zu halten und zum Tisch GOttes zu gehen" ("A Way of Saying Christian Mass and Going to the Table of God"), which Luther prepared in Latin for the church in Wittenberg and had published in quarto and octavo in 1523 with the title: "Formula missae et communionis pro ecclesia Vitebergensi". See von der Hardt's ,,Au- tographa Luth.", tom. I, p. 154, and Olearius' list of the "Autographa Luth.", p. 20. He addressed it to Nicolaus Hausmann, preacher at Zwickau, and called him a bishop, because the latter had demanded of him that he should issue such a writing and show how one should keep Christian and right mass and go to God's table, which Luther himself reports at the beginning of this writing. When it was finished, he sent it to him together with a letter. This letter, which Aurif., Epist., tom. Π, p. 169, was written on the day of Barbarä or the 4th of December 1523. It reads: Mitto ad te, optime Nicolae frater, formulam missae, quam praestare potui, brevem et facilem libellum (i.e.: "I send you here, my dearest Nicolaus, the form of the Mass, a booklet as short and easy as I have been able to make it"). Before that, however, he had also written to him and informed him that he would take this writing under his pen. Cf. Aurif, Epist. tom. II, p. 169, where he thus writes: Optime Nicolae, fiet propediem, ut missae rationem pro nostra ecclesia ordinemus, tum e forma ista petere potes et tu, quidquid placuerit (i.e., "My dearest Nicolaus! it shall happen every day that we establish a way of saying Mass for our Church; then you too can take from this form what you like"). This original edition has been added to the Latin Wittenbergische (tom. II, p. 381) and Jenaische Theilen (tom. II, p. 556) of Luther's writings. From the Latin language it has been translated by Paul Speratus *) into German.
*Paul Speratus was a Swabian of nobility, otherwise called Spretter, who studied in Paris and on the Italian universities.
At the same time, he wrote a memorable letter to the Christian congregation of the noble city of Jgau in Moravia. In it, he remembers that he preached the gospel in Jgau, that he traveled eleven times with great expense, effort, and danger there and there, that he was imprisoned in Olomouc without being interrogated until the twelfth week, and that he otherwise had to endure much hardship with the confessors of the gospel, at the same time stating how Luther instructed him to translate this writing into German and to dedicate it to those in Jgau. Such a translation was printed twice in quarto at Wittenberg in 1524, of which one edition has this title: "A Way to Keep Christian Mass and to Go to the Table of God. Martinus Luther", the other one: "The way of the mass and enjoying the reverend sacrament for the Christian community in German. Dr. Mart. Luther." But both editions do not agree with each other. For just as the latter, which I have now cited, does not contain Speratu's inscription, which, on the other hand, is preprinted in the former, so also in the Scripture itself, if one holds both editions against each other, one will perceive such a difference, which concerns not only the words and expressions, but also the things. Where this comes from, I have not yet been able to find and recognize the actual reason. This much is probably credible, that only one German translation was made and that a change was made in it during the repeated printing, whether this was done by Luther himself or by Speratus. Both of these
But he came to the realization of the evangelical truth. Among other things, he preached against the papacy in Vienna in 1522, then recited the word of God for two years in Jglau and was put in a tower, where he was fed with water and bread for twelve weeks. After his liberation he went to Wittenberg and after Luther recommended him to Prussia, he became court preacher, and subsequently Pamesan bishop. He died in 1554. A report on him and his zeal for the Protestant doctrine and its spread is given by Cyriac Spangenberg in the "Adel-Spiegel", Thl. II, p. 94; Christ. Hartknoch in the "Preußische KirchenHistorie" p. 280; Bernhard Raupach in the "Evangelisches Oesterreich", p. 11; Johann Caspar Wetzet in the "Historische Lebens-Beschreibung der berühmtesten LiederDichter", Thl. Ill, p. 244.
The Wittenberg editions of 1524 are also commemorated in Olearius' Verzeichniß der ,,Autographa Lutheri", p. 21. In the meantime, the German translation must not have appeared for the first time in 1524, because there is an edition that was printed in 1523 in Quart in Wittenberg. I find this edition in von der Hardt's ,,Autographa Lutheri44 , tom. HI, p. 85, and in the ,,Catalog. biblioth. Mayerianae", p. 749, to
led. It has the same inscription as the one published in Wittenberg in 1524: "Die Weise der Meß und Genießung des hochwürdigen Sacraments, für die christliche Gemeine verdeutscht. Dr. M. Luther." It did not remain with the special editions, but one has this writing also into the Latin [Viteberg. tom. II, p. 381 and Ienens. tom. Π, p. 556) and German parts, as, in the Wittenbergische (Thl. VII, p. 391), Jenaische (Thl. Ill, p. 333), Altenburgische (Thl. Ill, p. 460, where the year 1524 was noted in the title and the year 1525 at the end, which is an oversight) and Leipzig (Thl. XXII, p. 232), although the imprint that one finds in these now named German parts also differs from the previously mentioned special editions in that it has various additions and some things are expressed differently, of which I cannot say the cause. Among other things, it is noted in the margin of the Jena Collection that this booklet was published by Luther in 1523 and then translated by Speratus with his knowledge and will, but now in several places it has been newly prepared and corrected, which then indicates that one or the other change was made in this writing when it was incorporated into the collections. The imprint found in the same has also been retained here. The content of this writing is presented by Seckendorf in ,,Histor. Luth.", lib. Π, § 20, p. 52. After Luther published the booklet called "Deutsche Messe und Ordnung des Gottesdiensts" (German Mass and Order of Divine Service), it was considered an appendix to it and was added to the German collections at the same time; here, however, they are separated from each other and the "Deutsche Messe" has been especially included above (p. 226).
[The Erlangen edition reproduces the Latin text of the original of 1523, Opp. lat. var. arg. VII, 1-20. According to this, Speratus' translation has been corrected in the present edition. D. Red.]
§ LXXVII.
The other writing concerning the administration of Holy Communion, how it should be done, is a "Form of a German Preface before the Lord's Supper. Luther wrote it on March 26, 1525 for Nicolaus Hausmann, pastor of Zwickau, and sent it to him together with a short Latin letter. It is found in Aurif, Epist. tom. II, p. 277. It has been incorporated into all German parts of Luther's writings, as the Wittenberg (Thl. IX, p. 459), Jena (Thl. V, p. 356), Eisleb (Thl. I, p. 272),*) Altenburg (it has been printed twice here by mistake, as, in Theil III, p. 517, and in Theil V, p. 567) and Leipzig (Thl. XXII, p. 247).
[The short Latin letter to which this form was attached, and which was omitted in the translation of the aforementioned collections, has been added again in this revised edition according to a new translation. - Cf. Erl. Ed. 53, 285. 286. De W. II, 636 f.]
This is followed by a letter to Lazarus Spengler, "When and how often the parish priests should celebrate Holy Communion," dated August 15, 1528. Spengler had written to Luther and asked how the abolition of the mass should be handled, which had undoubtedly been ordered by his masters at Nuremberg. For although the papal mass in Nuremberg had already been abolished in 1524 and a great dispute had arisen with the Bamberg bishop Wigand, there might still be some irregularities that one would like to get rid of.
*) Here it is indicated in the margin that this writing had not been printed before, but this has no reason, since, as I have now noted, it was already in the Wittenberg and Jena parts before it came into the Eislebische.
and therefore asked Luther for advice, which he gave in the letter mentioned above. This letter is to be found not only in the parts of the writings of Luther, as, in the Wittenbergischen (Thl. IX, p. 282), the Jenaischen (Thl. IV, p. 388), the Altenburgischen (Thl. IV, p. 443) and Leipzigischen (Thl. XXII, p. 338), but also in Urban Gottlieb Haußdorf's "Lebens-Beschreibung Lazarus Spengler's", p. 149.
[Cf. Erl. ed. 54, 30-34. De W. Ill, 367-370.]
[Finally, we have added a short "Disputation on the Mass", which is found in the 1530 edition of the "Propositiones a M. Luthero subinde disputatae" after the disputation on baptism and which the Erl. Ed. (Opp. lat. var. arg., tom. IV, p. 343) has brought in a note after the same disputation. She states that in the Latin edition of Luther's disputations from 1538, which she compared according to a copy in the parish library at Schwabach, the title of this writing was at the end of a page: Disputatio circularis ad futuram sextam Feriam, and in the lower corner of this page as the first word of the next page Missae had been indicated, while the whole writing had been missing on the following page. In any case, this is due to an oversight of the printer. According to this, this scripture is also missing in all editions of Luther's writings.
D. Red.]
§ LXXVIII.
This is the message that I wanted to give of the writings contained in this tenth volume. If one or the other should not be completely satisfied with the collection of these that has been done here and with its arrangement, and should point out that on the one hand various things have been left out that could justifiably be included among the catechetical writings, while on the other hand some things have been included that do not really belong there, I do not want to assert against such objections that this collection is perfectly correct in all respects and that there is therefore nothing at all wrong with it.
It would be a rashness and audacity, if I wanted to imagine and recognize such a thing. But one will also consider here that, because Luther's writings are not only many, but also partly of such a nature that they can be counted to this or that class, they should not always be put into the most exact order and such a special division should be made of them that corresponds to everyone's idea of them. I have already noted above that the catechetical writings have been considered here not only according to their form, but also according to their content. There has been no lack of famous theologians of our church who, in their writings about Luther's Catechism, have presented and dealt with such matters that are not the most necessary for salvation, nor do they belong to the simple and children, and therefore it will not be so absolutely wrong that some of Luther's writings are to be considered as the most important,
which are of such a nature, among the catechetical ones. If one thinks that others could have been added, I do not want to contradict this and only add that, if such had happened, the volume would have become somewhat too strong. They are hereafter of such a nature that they could well have had their place under another class. Otherwise, the content of a scripture is put in front of it, which has not been done here, mainly because most of them are very short and arranged in such a way that one can already recognize their content from the title. I praise the name of the Lord that he has granted grace and power from above for the publication of this part, and I humbly ask him, according to his mercy, to make the precious truths, which are presented therein in a simple and thorough manner, alive and strong in many souls for his glory and for their eternal salvation for the sake of Jesus Christ. Amen.
Jena, January 25, 1744.