*Magister Sententiarum is the epithet of Petrus Lombardus, who first presented theology in Paris in scholastic form as a public teacher, which was also the beginning of the theological faculty in Paris. He died in 1164 as bishop of Paris. With him, the first period of scholasticism, which began with Scotus Erigena, was concluded. He received his nickname "Teacher of Sentences or Sayings" from his main work, a dogmatic manual, in which he published a complete system of theology under the title: Sententiarum libri IV. This consists only of passages and sayings (sententiae) of church fathers and popes (in order to protect himself against persecution), but shows itself to be completely independent in method as well as in investigation. It is the first to bring up, along with many other errors, the doctrine of the seven sacraments and to try to substantiate it scientifically, as he himself confesses in the preface: "theologicarum inquisitionum abdita aperire necnon et sacramentorum ecclesiasticorum pro modulo intelligentiae nostrae notitiam tradere studuimus." - The division of his work is based on the distinction of all objects of our knowledge into things and signs (according to Augustine). Things, in turn, break down into those that are either enjoyed or used (krui st uti); those we enjoy make us blessed (the Triune God), those we use assist us in attaining blessedness (world). The signs are the sacraments. Accordingly, his dogmatic presentation is divided first into the doctrine of the Trinity, then into the doctrine of the world and the relation of both (theology and cosmology) etc. Regarding the method, he first establishes a positive doctrine, then detailed questions, objections and views of contemporaries are decided from passages of church writers and from reason.
**With this chapter begins the second part of the papal canon law (Jus canonicum), which contains the Decretals of Gregory IX. However, the passage to which Luther refers here does not appear in the chapter Fir-.
18 For since this magister could not deny from Augustine's writings that one substance is begotten of another, wisdom of wisdom;
19 Thus, he could not have denied the begetting of the one entity from the other, or whatever can be said of the true God in such a way.
20. not to think that anything else is suspect that is found in the same abomination of desolation that has been put in the holy place.
21. It seems that the Napster was worried that two or three entities would come out if one said that one entity would be born from the other.
(22) But in the same way he should have feared that two or three gods would become if one were begotten by the other.
We admit that the essence in the created being, to speak with Augustine, is not to be taken relatively (in relation to something else), but only absolutely (unrelated).
24) But because he saw that the words: substance, wisdom, nature, and the like, are taken relatively**) in Augustine and Hilarius:
Thus, there was no reason at all to deny the word "essence" and to cause so much trouble for the sake of one word.
For this reason, Cardinal Cameracensis,*) the most learned of the scholastics, disliked this decision, and not without reason.
27 Therefore, only the Person of the Son, the Word who is co-eternal with the Father and the Holy Spirit, became flesh.
(28) It cost so much to redeem the lost human race that such an infinitely great sacrifice was required.
(29) Therefore, it was quite impossible for the law or the law's righteousness to make satisfaction for sins.
(30) On the contrary, through the law man's sin and condemnation were increased even to the lowest hell.
(31) Nevertheless, the law is just, holy and good, because it comes from a good, righteous, holy God.
But he also demands a justice of the law, both ceremonial and civil, and earnestly desires that it be observed;
33 Although he knows that in his eyes she is only muck and filth, as the apostle says.
34. so that no flesh may boast before him of some righteousness and wisdom, that is, of its own dung, which like itself is condemned by God.
How much more, even three and four times more, must righteousness in human statutes be a filth in the sight of God; indeed, it is a true devil's filth in the sight of God.
Therefore, the righteousness of the law must be understood relatively as obedience to the law and to the authorities.
37 Namely, in view of this temporal life, which is all death and misery, it is to be observed so that we may have peace here.
38. but before god we shall know that
*Christian Mafsaeus had the surname Cameracensis (i.e. from Cambray) because he was a professor at the academy there, where he also died in 1546. D. Red.
we, with all our legal righteousness, are vile, disgraceful and shameful.
39. Therefore, our righteousness and glory before God is only that sacrificial Lamb, the Son of God, whom we take in genuine faith.
After such faith and the impartation of the Holy Spirit, obedience to the Law is pleasing to God.
41 But not because he is worthy of it, for much impurity and unworthiness still clings to him from the old Adam:
But because the worthiness of the sacrificial lamb infinitely outweighs our unworthiness.
43. and if the justice of the law because of
If a person could consider herself to be dead because of the presumption and nullity of her attitude, she would not be counted as such.
44. for the merciful and righteous God raises the poor out of the dunghill, to set him beside the princes of his people. (Ps. 113, 7. 8.)
45 But he will not allow this to happen to those who, in their righteousness by law, are of an unruly and proud mind.
46 For because this alone wants to be wise and prudent, it alone is considered foolishness before God and is eternally rejected.
47 And the power of the sacrifice remains with the poor sinners, for whose sake Christ came into the world to make them blessed.
Several interpretations of the three persons in the divine being can be found in:
I. Theil, 1, Cap., § 47-51; 2. Cap., § 172- 179 ; 24. Cap., § 56-74.
III. part, sermon on the text Gen. 3, 15, § 29-40, about the mystery of the Holy Trinity.
III. part, interpretation of the last words of David, § 66-87, about the mystery of the holy trinity. Trinity.
XI. Theil, Predigt am Sonnt, nach Pfingsten, von der heil. Trinity.
XII. Theil, 1. Predigt am Sonnt. Trinitatis, on the Holy Trinity. Trinity.
XII. Theil, 2. Predigt am Sonnt. Trinitatis, on the Holy Trinity. Trinity.
XIII b. Theil, Festtheil, am Tage der heil. Trinity.
III. part, Ausl. einiger Cap. des 5. B. Mos., Cap. 9., § 1-38. Vom Abgott d. eigenen Heiligkeit.
VII. part, Ausl. des 2. cap. Joh., § 91-142.
From the saints, especially from the holy fathers. Fathers.
XI. Theil, Predigt am Tage Allerheiligen, von Verehrung der Heiligen.
XI. Theil, 1. sermon on the day of John the Baptist, of veneration of the saints.
XI. Theil, Predigt am Tag der Geburt Mariä, vom doppelten Schaden der Verehrung der Heiligen.
XI. Part 2: Sermon on the Day of St. John the Baptist
Baptist, of the abuse and right use of the saints.
XI. Theil, Predigt am 12. Sundtage nach Trinitatis, vom fremden Verdienst und Fürbitte, § 7 ff.
Luther's writings on the saints and their intercession, what and to what extent one can think of them and whether one can rely on their intercession, which occur in his dogmatic-polemical writings, can also be looked up here.
Friday after Easter (April 25) 1522.
To the noble and well-born Lord, Lord Ludwig, Count of Stolberg etc., my gracious lord and patron.
Jesus!
Grace and peace from God, amen! and my servants before. Gracious Lord, Philip has requested of me E. G. G. about the trade of the pictures, which E. G. reported to him in writing. And although E. G. can sufficiently gather my opinion from my booklet, I have nevertheless complied with his request and E. G.'s wishes. G. for his service, I have also sent him my handwriting. E. G. truly believes that I do not like the clumsy way with the pictures. And even if it were even worse, such a way of doing away with them would not be suitable in any way. If one finds those who abuse wine and bread, gold and silver, and have them for idols, as Paul says in Romans 16:8: Quorum Deus venter est (i.e., "Whose God is the belly"), should all bellies, gold and wine be destroyed and desecrated? so should the sun, moon and stars be torn from heaven, for they are forbidden in Scripture to be worshipped more severely than any other; nor should any authority, nor father nor mother, be allowed to live, for they are honored with genuflection, as if they were God Himself, and often even more than God Himself.
who fears or loves them, but God Himself. Truly, the true service of God lies in trust and love.
(2) It is true, I wish they were out of the church; not for the sake of worship, for I fear that one worships the saints themselves more than the images; but only for the sake of false confidence, that one thinks to do God a good work and service in it, and lays wood and stones in vain, which one should turn to one's neighbor's need.
(3) But, in sum, with preaching one should overthrow and break such and all other unbeliefs, so that first the hearts would be drawn away by the pure gospel; then the outward thing would fall from itself, because no one holds it. But if the hearts still cling to it with ignorance of the danger, they cannot be torn apart; the hearts are also torn apart with it. We are Christians, alas! with image-breaking, meat-eating and other outward things, but faith and love, where the power lies, do not want to come forth anywhere. May God graciously accept my letter for this time, for I am quite willing to serve God. God let E. G. be in command of His mercy. Given at Wittenberg on the Friday after Easter, 1522.
E. G. Diener,
Martinus Luther.
Several interpretations of this can be found in:
III. part, interpretations on the 5th book of Moses, 7th cap, § 3-14.
III. part, interpretation of some chapters of the 5th B. Mosis, 7th Cap., § 114-120. Of the iconoclasts and images.
*) What Luther wrote against Carlstadt's, the new prophets' and Thomä Münzer's iconoclasm can be found in his historical writings under the heading of Luther's dealings with Carlstadt and his ^sssolis (followers).
December 31, 1543.
1. grace and peace in the Lord. Strict, honorable, dear Lord and friend! From your letter to Magister Georg Major and me, I have heard how much you complain that you, as a regent of N., should go to the sacrifice and all kinds of papal ceremonies, and present yourself as a true pope in outward appearances, and yet in your heart feel much different, even contrary; especially because through such examples the one part is strengthened and the other is annoyed or weakened, on which you desire report and consolation from me etc.
First, because your conscience is troubled by this, you can find no better counsel, master, or doctor than your own conscience. Why would you want to live in such a way that your conscience should bite and punish you without ceasing and leave you no peace? Would that be the right, as it was called in the old days, the outer castle of hell. Therefore, if your conscience is restless or uncertain in this matter, try as much as you can to get out of this restlessness, which strives against the faith that should make a firm and sure conscience, the sooner the better, and stay at home, as before, singing the word. For
If you should go with others publicly in procession, to sacrifice at mass, and the like, if your conscience murmurs against it, after you have known the truth; this would be as much as to deny the truth, as St. Paul says, Rom. 14: "He that goeth against his conscience is condemned"; or, as his words further read: "Whatsoever is not of faith is sin. These and more, I think, you will have well learned and sufficiently understood from the Scriptures and other books that rightly instruct the conscience.
Your Lord N. is not God's servant in such matters; therefore, although everyone owes him obedience in temporal matters, he cannot be obeyed in spiritual matters concerning eternal life, as he cannot give eternal life and has no command to master in his temporal regiment that which is spiritual and concerns eternal bliss. Therefore, he should divest himself of all things and be himself a disciple and subject of God's word, like all creatures, angelic and human. Hereby commanded to the dear God. Amen. Monday after Christ Day, 1543, Mart. Luther, D.
September 19, 1535.
Grace and peace. Strict, dear Lord and friend! Your writing, addressed to me for the coronation in Merseburg, I instruct you in your own conscience, which feels best what is right and wrong, and no man, says St. Paul, knows what is in man without the spirit that is in him.
Therefore, if I cannot know the state of your minds, I can advise nothing; you
You must advise yourselves. For as much as one should outwardly counsel one another, I have written enough of all things and publicly stated them. With this I have done my part. Above this I cannot burden myself with other people's sins, especially those that are secret. I hereby command God. Sunday after Crucis (i.e. Exaltation of the Cross) in the year 1535.