Luc. 24:36-47.
While they were talking about this, Jesus himself stood among them and said to them: Peace be with you! And they were afraid, and thought that they saw a spirit. And he said unto them: Why are ye thus terrified? and why do such thoughts come into your hearts? Behold my hands, and my feet, it is I myself: feel me, and see; for a spirit hath not flesh and bones, as ye see that I have. And when he had said this, he showed them his hands and feet. And when they yet believed not for joy, and wondered, he saith unto them: Have you anything to eat here? And they set before him a piece of broiled fish, and honeycomb. And he took it, and did eat before them. And he said unto them: These are the words which I spake unto you, while I was yet with you: for all things must be fulfilled which are written of me in the law of Moses, and in the prophets, and in the psalms. Then he opened their understanding, so that they understood the Scriptures. And he said unto them: Thus it is written, and thus Christ must suffer, and rise from the dead the third day, and preach repentance and remission of sins in his name among all nations, and begin at Jerusalem.
*) This sermon is also found in "Order and Report". See Columne 608 note above. D. Red.
(1) I think that at this time your love has heard enough about the resurrection of Christ, what it does, why it happened, and what fruit it produces. But since the Lord has commanded those who preach the gospel to practice it always, we must also practice it more and more. First of all, in this gospel it is shown who they are that hear usefully and fruitfully of the resurrection of the Lord, namely, they that sit here shut up in fear and trembling: to them it is rightly measured, and they are the best disciples; to them also it ought to be most preached; though it must be preached among all nations, as the Lord says here at the end of the gospel. Therefore, let us first understand how those who hear the gospel righteously are skillful.
(2) The disciples were sitting in a heap, afraid of the Jews, and in danger of death, despondent and afraid of sin and death. For if they had been strong and courageous, they would not have crawled to the angels in this way, as they subsequently became courageous when the Holy Spirit came and strengthened and comforted them, so that they came out and preached publicly without fear. And to this end is this written, that we may learn how the gospel of the resurrection of the Lord Christ is comforting only to those who are in despair. But who are these? Actually, they are the poor, stupid consciences that are oppressed by their sin, and feel their hearts despondent, do not like to go to death, are afraid and shy away from a rustling leaf: these are the very ones, the shattered, miserable and meager souls, to whom the gospel comes to comfort and also tastes good to them.
(3) This also is evident from the manner of the gospel: for the gospel is a message and a preaching, how that the Lord Jesus Christ is risen from the dead, to take away sin and death and all unhappiness from them that believe on him. And if I therefore know him to be such a Saviour, I have rightly heard the gospel, he has rightly presented himself to me.
revealed. If then the gospel teaches nothing else than how Christ overcame sin and death through his resurrection, we must confess that no one can be saved except those who feel sin and death. For those who do not feel their sin and are not in despair, nor see their infirmities, it is of no use to them, nor does it taste good to them. And even if they hear the gospel, it does nothing for them, because they learn the words and speak of it as they have heard it, but they do not grasp it with their hearts, nor does it give them comfort or joy.
4 Therefore it would be good if the gospel alone could be preached in the place where such stupid and frightened consciences are. But it cannot be done, and therefore it bears so little fruit. Therefore we are blamed for wanting to preach many new things, and yet no one is bettered by our teaching. There is no lack of the gospel, but of the disciples, who hear it well; but they do not feel its sorrow and heartache, and have never tried it, and go safely and recklessly, like unreasonable beasts. Therefore let no one be surprised if the gospel does not bear fruit everywhere. For above these righteous disciples, of whom we have spoken, there are also many others who care nothing for him, who have neither conscience nor heart, and think neither of death nor of the salvation of the soul; they must be driven, like asses and unreasoning beasts, by force, for which the temporal sword is used. Then there are some who do not despise the gospel and understand it well, but do not reform or seek to live by it, but only speak the words of it and talk about it a lot, but no action or fruit follows. The third, however, are those who taste it and come to bear fruit with it.
5 So this is the conclusion of this piece, that the gospel is a sermon about the resurrection of Christ, which should serve to comfort and refresh the poor, afflicted and frightened consciences. The
It will be necessary for you to be well prepared when you are about to die, and also in all kinds of other distresses, when you will think, "Behold, death is coming, and it is coming under my eyes; if only I had someone to comfort me, so that I will not despair. That is what the gospel is good for, and that is where it belongs, where it can be used well and blessedly. As soon then as a man knows and understands these things, and believes the gospel, his heart is at peace, and says, "If Christ my Lord, by his resurrection, has overcome my sin and trodden it under foot, why should I fear, and what should I be afraid of? Why will not my heart be of good cheer and joy? But no one feels such comfort, peace, and joy of heart, except the multitude, which before was thus terrified and full of sorrow, and felt its infirmities; therefore also these same unbroken, coarse people understand neither this nor other gospels. For he that hath not tasted bitter things tasteth not sweet things; and he that hath not misfortunes knoweth no happiness. For as it is natural in the world, that a man should be good for nothing, who neither tries nor suffers anything: so and much more is it in spiritual things also, that it is not possible for any man to grasp the gospel well, because he has felt such a dumb and frightened heart.
(6) From this you must conclude that there is no wonder if all who hear the gospel do not grasp it and act on it. There are many of them everywhere who despise and persecute it; they must be let go, and must be accustomed to it. Wherever the gospel is preached, such people will certainly be found, and if it were not so, it would not be right, for there must be many such disciples. After this you will also find many who do not pursue it, and yet do not accept it either, because they bear no fruit of it, but lead the same life as before. You do not have to accept all this. For in short, if you preach long and press on with the gospel, you will always find the complaint that
*) who does not give himself further and tries something (b).
You say, "Well, no one wants to go up there, and everything remains in the previous essence; therefore, you do not have to let yourself be challenged or frightened by it.
007 For, behold, what was done in Jerusalem, when the gospel was first heard, and the people were as many as it is written, that there were in the city at the passover eleven times an hundred thousand men; how many of them were converted? When St. Peter arose and preached, they made a mockery of it, and took the apostles for complete fools; and when they long preached the gospel, they brought together three thousand men and women. What was that against the whole city? It was against the rest of the multitude, as if it could not be felt that it had done anything; for everything remained in its former character and order, so that no change was seen, and almost no one was aware that Christians were there. So it still remains.
8 Therefore the gospel is not to be measured by the number of those who hear it, but by the small number of those who grasp it: these do not appear, they are not seen, and yet God acts in them in secret.
(9) There is one more thing about this that the gospel conceals in a hostile way, namely, the weakness of believers. We can see this in many examples; when Peter was already full of faith and the Holy Spirit, he still fell and stumbled, he and all who were with him, because he did not live according to the gospel and as he had taught, so that Paul had to punish him publicly, Gal. 2:14. Then many great holy men clung to him, who all stumbled with him. We read that Marcus went with Paul and then fell away and ran away from him, as we have in Acts Cap. 15, 37. ff. Item, when Paul and Barnabas quarreled with one another and clashed sharply. And before that we read in the Gospel how often the apostles, who were the best Christians, erred in gross matters.
010 These infirmities of Christians and believers darken the gospel most of all, so that people who want to be wise and prudent stumble and fret over them, and are few in number who know themselves rightly and well.
They say, "Yes, we want to be good Christians," and they are still so strange, envious, angry and wrathful that they think the gospel was preached in vain. This actually means to be angry with the weak and sick Christ.
(11) This also happened to the disciples: before, when Christ went forth in valiant and upright deeds, to press through with great honor, as he attacked a work, when it was done, they held fast; though yet many were offended there, namely, the high and great men, the saints and scholars, because he would not keep it with them. But on the other hand, almost the common man improved, and the people clung to him, because they saw that he did such righteous deeds with great power, and also lived in such a way that no one could blame him, but everyone had to say: "This is a holy great prophet. But when it came to his suffering, they all withdrew and departed from him, and none of his disciples remained with him. What was lacking there? Because they did not consider him to be the strong Christ, but the weak one. For he was now in the hands of the Jews, doing neither works nor miracles, as if he could no longer do anything and as if he had been abandoned by God. His power and high name even fell to the ground. Before, he was considered a prophet, the like of which would never come: now he is considered a murderer and a damned man. Who could see that this was Christ, the Son of God? Then all reason had to fall, yes, even the righteous great saints; for they thought: If it were Christ, the fruits would also have to be there, so that one could feel that it was him; so one sees nothing in him, but vain weakness, sin and death.
(12) Therefore this is the highest wisdom on earth, which is known to very few people on earth, that one should judge himself in the weak Christ. For if I ever see a pious holy man leading a holy and beautiful life, who will thank me for praising him and saying, "There is Christ, there is righteousness? It is true that even though bishops and great men are offended by such a man, the common man is better. But when he is infirm and stumbling, as soon as he
Everyone says, "Oh, if only I had thought he was a devout Christian, I can see that he is not. But if they look around, they will find no one who is not so infirm; indeed, they will see it in themselves: yet they think the gospel is out. Yes, if God were not wise, that He could hide it; how He makes a cover over Christ, since He drew death and vain powerlessness over Him, and yet Christ was under it, no man could see; therefore He says Matth. 26, 31. to the disciples beforehand, "All, all of you will be offended at me," that you will no longer think nor believe that I am Christ. Therefore this is almost a great hindrance, as I have said, which people take offense at, and think that the gospel is without power, when they look at it according to the infirmity and weakness of Christians, when they sometimes stumble.
13. Therefore, whoever wants to know Christ rightly does not have to take care of the cover; if you already see another one stumbling, you should still not despair, nor think that it is now over, but you should think this way: Perhaps God will deal with him in such a way that he will carry the weak Christ, as another carries the strong one; for both must go and remain on earth; although most of the part is supposed to be weak, especially in our times; but if you penetrate, you will see that Christ lies hidden there under the weak person, who then comes and wipes out and lets himself be seen.
14 This is what Paul means when he says to the Corinthians in 1 Ep 2:2: "I did not set myself apart among you to know anything apart from Jesus Christ crucified. What glory is this that he writes that he knows nothing but Christ crucified? It is such a thing that no reason and human wisdom can comprehend, not even those who have already studied and learned the gospel; for it is a wisdom that is mighty, secret and hidden, and seems nothing at all, because he is crucified, and has manifested all the strength and power of God, hanging there like a miserable abandoned man, and seems as if God does not want him to know anything.
I alone know how to speak and preach about him, says St. Paul. For the Christ who sits above does wonders, and comes and breaks in with power, so that everyone sees who he is. Therefore it is soon learned that he is known. But to know the weak Christ, who hangs on the cross and lies in death, requires great understanding; whoever does not know it must be offended and angry.
(15) Yes, there are also some who know the gospel well, and yet are annoyed with their own lives, and think that they would also like to become godly; but they feel that it will not go on anywhere, that they are beginning to be hesitant, and think that it is lost with them, because they do not feel the strength that they should have, and would also like Christ to be strong in them and to show himself in great deeds. But our Lord God does it to humble us so that we see how we are such weak creatures, wretched, damned and lost people, if Christ would not come and help us. Behold, this is the high wisdom which we have, and in which all the world is offended.
(16) But we have not given leave to go and always be weak, for we do not preach that one should be weak, but that one should recognize and bear the weakness of Christians. The point was not that Christ should hang on the cross as a murderer and evil-doer, but that one should learn from it how deeply strength is hidden under weakness, and that one should learn to recognize God's power in weakness. So it is not to be praised that we are weak, as if we should be and remain so; but it is to be learned that no one should think as if those who are weak were not Christians, and if he feels his own weakness, that he should not despair: so it is for this reason that we recognize our weakness and always strive to become stronger. For Christ must not always suffer and lie dead in the grave, but come forth again and enter into life.
(17) Therefore let no one think that this is the right way and state; it is only a beginning, in which one increases from day to day.
But see to it that you do not give up and despair when you are as weak as if you were lost, but that you work at it until you become stronger and stronger, and endure and bear your weakness until God helps you and takes it away. Therefore, when you see your neighbor infirm, when he stumbles, do not think that he is finished. God does not want one to condemn another and please himself, since we are all sinners; therefore, if you do not do this, he will drop you and throw you down, and lift those up. He wants us to help one another and bear one another's weakness.
(18) Let this be said of weakness, that ye may have a right understanding; for it is very needful to know, especially at this time. Oh, if our bishops, pastors and prelates, who should have it the most, had had this wisdom, how well would it be in Christendom that they could bear the weak consciences and know how to deal with them. Now, however, it has come to pass that there is nowhere to look but at vain strong Christians, and that they cannot bear the weak ones, but only act according to severity and use force. In times gone by, when things were still going well, the bishops were very much lacking in the piece that high and holy people had been and yet consciences had driven and pushed too much. It is not so with the Christians; for Christ still wants to be sick for a while, wants to have both flesh and bone with each other, as he says here in the Gospel: "Feel me and see, for a spirit has not flesh and bone, as you see that I have." He wants to have it both ways, not bone alone, or flesh alone. So we read in the first book of Moses Cap. 2, 23. when God created Eve, Adam said: "This is once bone of my legs, and flesh of my flesh"; does not say flesh alone, or bone alone, gave himself also both; for he must also have both. So it is also with Christ and with us; therefore he speaks here: I have both flesh and bone; ye shall not find in me vain legs, neither vain flesh; ye shall find both that I am strong and that I am sick.
019 So also in my Christians it must be so among themselves, that some are strong, and some are weak. Those who are strong go on, being fresh and healthy, and must carry the others, that is, the legs. The others are the weak, who cling to the strong. This is also the largest group; as you can see, there is always more flesh than bone in the body. For this reason Christ was both crucified and died, and again came to life and was given glory, so that he was not a ghost, as the disciples here consider him to be, and were terrified of him, thinking that because he was not the same leg and the strong Christ, he was not, but a ghost.
(20) The apostles and Christ Himself were very much in favor of this wisdom, and after this I know of no other book in which it has been practiced; it is sometimes stirred up, but nowhere practiced, but the one book of the New Testament is always in favor of it, and is everywhere used to make people think that Christ is weak and strong. So Paul says to the Romans Cap. 15, 1. 2. 3.: "We who are strong should bear the infirmities of the weak, and not take pleasure in ourselves. But let every one of us so set himself that he may please his neighbor for good, for correction; for even Christ had no pleasure in himself." Therefore we must also do such things, and this is to be our wisdom, which we must learn here.
21 And to this school belong all those who are painted here in the gospel, whom Christ finds despondent and stupid. The others, who do not belong to this school, can easily be felt, because they have rejected and despised the gospel. In this way each one can feel in himself whether the gospel is heartily pleasing to him. If you also see in another that he proves himself in such a way that you can feel that he would heartily like to be godly, you should not despise him.
22 The gospel now gives these things one after another. First, that the Lord is standing among the disciples, and is now strong, having overcome all things, sin, death, and devils; but they are not yet standing, but are sitting, and he comes and stands in the midst of them. Where does he stand now? Among the other despondent and weak
The multitudes that sit there are afraid and weak; but he is strong and mighty, though it seemeth not. For though it does not appear before the world, yet it appears before God. He also shows them hands and feet, and comforts them, saying:
Why are you so terrified, and why do such thoughts arise in your hearts? Behold my hands and my feet, it is I myself, feel me and see; for a spirit has not flesh and legs etc.
(23) This is no other thing than the sermon which teaches that one should not be offended at the weak Christ; he does not accost the disciples, saying, Away with you, I will not have you; be strong and bold, and sit there desponding and afraid; he does not do this, but comforts them kindly, that he may make them strong and undaunted; therefore they also became strong and undaunted; and not only this, but also joyful and glad. Therefore do not reject the weak, but deal with them, so that from day to day they may be made stronger and more confident. It is not the opinion that it is right for them to be weak, that they should remain so, for that is not why Christ stands among them, but that they increase in faith and become undaunted.
24. *) Here it should also be said, because the gospel speaks of spirits appearing or walking; for we see here that also among the Jewish people and by the apostles themselves it is held that at night and otherwise spirits go astray and are seen; as also Matth. 14, 25. ff. when the disciples were sailing in the ship at night and saw Jesus walking on the sea, they were terrified as of a ghost and cried out in fear. And here we hear that Christ also does not deny, but confirms with his answer that spirits appear, because he says: "A spirit has not flesh and bone" etc.
(25) But this the Scripture saith not, neither hath it any example, that such as these are the souls of men dead, and should walk among men, and seek help; as we have hitherto known.
*) From § 24. to 27. incl. has d.
We have believed in our blindness, deceived by the devil. Therefore the pope has also set up his fictitious purgatory and shameful fair year market; and it can be well seen from the same lying doctrine and abomination, as from the fruit, that the foundation on which such is built, namely from the walking souls, also comes from the lying father, the devil, who has deceived the people in the name of the dead people.
26 For we have reason enough not to believe such a specter of spirits going astray under the names of souls. First, from the fact that the Scriptures say nothing about the souls of dead men, who have not yet been resurrected, going about among the people, since everything else that we need to know is revealed in the Scriptures; nor do they want us to know a word about it, just as it is not possible for us to understand how it is with the spirits who have departed from the body before the resurrection and the last day, as they have now been separated and separated from the world and from this time. Secondly, that it is also clearly forbidden in Scripture that one should not ask anything of the dead, nor believe them, Deut. 18, 11, Isa. 8, 19. And Luc. 16, 31. is indicated that God does not want any of the dead to rise or preach, because Moses and the Scriptures are present.
Therefore it should be known that all such ghosts and visions, which can be seen or heard, especially with rumbling and rumbling, are not the souls of men, but are certainly devils, who have their game, either to deceive people with false pretenses and lies, or to frighten and torment them in vain. Therefore, a Christian should not judge himself against such a ghost, which pretends to be under the name of the soul, any differently than against the bodily devil, and thus be equipped with God's word and faith, so that he does not let himself be misled or frightened, but sticks to the doctrine, which he learned and confesses from the gospel of Christ, and cheerfully despises the devil with his rumbling; as he does not stay long, where he feels that people trust Christ and despise him. I say this so that we may be wise,
Lest we be deceived against such deceit and lies, as he has deceived and deceived even worthy people, such as St. Gregory, under the name of the souls.
28. *) What then is this, that he teaches the disciples hands and feet? Thus he saith, Then learn ye to know me; I am now strong, ye are weak, as I also was; therefore see that ye also become strong.
29) So we have one main part of the gospel; now follows the other at the end of the gospel, where the Lord concludes and says:
Thus it is written, and thus Christ had to suffer, and rise from the dead on the third day, and preach repentance and forgiveness of sins in His name among all nations.
030 Thou seest that the gospel is such a preaching, preaching repentance and remission of sins; and that it is not to be preached in a corner, but before every man in a multitude, to take it or not to take it: for the longer it goeth forth, the farther it is heard, that it may bring forth fruit. Therefore one should not be angry if few grasp it, and not say that it is lost; but be content with the fact that Christ commanded and commanded to preach it in the whole world, whoever grasps it grasps it. But this is especially to be noted here, that he says, "Thus it is written, and thus Christ had to suffer and rise again, that repentance and remission of sins should be preached in my name."
31 First, let us see these two pieces: Repentance is called correction; not as we have called repentance, when one scourges and chastises oneself for sin enough, and when the priest lays out so much or so much for repentance; so the Scripture does not speak of this. But repentance is actually called a change and improvement of the whole life; when a man realizes that he is a sinner and feels that his life is wrong, that he then renounces it and
*) From § 28 to the end of this sermon have a b c.
Enter into a better being with all his life, words and works and the same also from the heart.
32 What then is repentance in his name? With this he separates the repentance that is not done in his name; therefore the text clearly forces us to consider two kinds of repentance. The first, repentance not in his name, is when I repent with my own works and thereby subdue sin, as we have all learned up to now and subdued ourselves to do; therefore it is not repentance in God's name, but in the devil's name. For it was confessed that we wanted to reconcile God with our works and our own powers; God cannot stand that.
But the other thing, repentance in His name, is done in this way: to those who believe in Christ, God gives correction through the same faith, not for a moment or an hour, but throughout life. For a Christian does not quickly become completely clean, but the improvement and change lasts as long as he lives, even unto death. Even if we do our best, we will always find that we have something to sweep up. For even though all vices have been overcome, that which makes us afraid of death has not yet been overcome, for very few come to desire death with joy; therefore, the longer we live, the better we must become from day to day. This is what St. Paul means when he says in 2 Cor. 4:16: "The outward man decays, but the inward man is renewed day by day." For we hear the gospel every day, and Christ shows us his hands and feet, that we may become more and more enlightened in our understanding, and more and more godly.
34 Therefore, Christ says, let no one take it upon himself to amend his life by his own works and in his name; for no one is an enemy of sin, no one repents and thinks to amend his life, it is not done except in my name. The name alone does it, and brings with it that one has a desire for it and would like to become different; otherwise, when one does man's doctrine and work, I go and think: O that you should not be allowed to pray, that you should not have to confess.
nor go to the sacrament! What good is your repentance, since there is neither love nor desire, and you do it forced, out of commandment or because of shame, otherwise you would rather let it stand? But what is the cause? It is that it is a penance in the devil's name, in your name, or in the name of the priest; therefore you also go and make it worse, and would rather that there were no confession nor sacrament, if you did not have to do it. This is called repentance in our name, which comes from our strength.
(35) But when I begin to believe in Christ, and take hold of the gospel, and doubt not that he hath taken away my sin, and hath blotted it out, and comfort me in his resurrection; then cometh there a delight in my heart, that without compulsion or urge I go forth of myself, and gladly do that which I ought, saying, Because my Lord hath done these things unto me, I will also do that which he willeth, that I may amend myself, and repent, for the love and honor of my Lord. There comes a right correction from the bottom of the heart, and happens from the desire that flows from faith, when I realize how great love Christ has shown me.
36. Secondly, one should also preach forgiveness of sins in his name; this is nothing else than that one should preach the gospel, which proclaims to all the world that in Christ all the sin of the world was swallowed up, and that for this reason he went to his death to take away sin from us, and for this reason he rose again to devour and destroy it; So that all who believe have this comfort and assurance, that it is as much as if they had done it themselves, that his work is yours and mine, and ours all; yea, that he gives himself to us for our own, with all the goods that he has. Therefore, just as he is without sin and does not die through his resurrection, so also I am when I believe in him, and then I go on practicing to become more and more godly until there is no more sin. This lasts, because we live here, until the last day. For it is presented to us as an image, as he is without sin, that we also become so. But we are not yet so, because we still live here.
37 St. Paul speaks of this when he says to the Corinthians in 2 Ep. 3:18: "In all of us the clarity of the Lord's face is reflected, and we are transfigured into the same image, from one clarity to another. Christ is the image as he rose from the dead, and is presented to us for this reason, that we may know that he rose from the dead for the sake of our sin, to overcome it. The image stands before us and is held up to us through the gospel, and is thus reflected in our hearts, so that we sing it by faith, if we believe it to be true, and practice and do the same daily. So the clarity goes out of him into us, and happens that we become clearer and clearer, and come into the same image that he is. Therefore he also says that we do not become perfect and strong so soon, but must increase day by day until we come to be like him; and we have many such sayings in Scripture from time to time.
(38) Now to preach forgiveness of sins in his name is not to refer to confession alone, or to one hour, for it must be understood that it is not based on my works, but on the whole person. Now when I begin to believe, weakness and sin always remain, so that there is nothing pure that we would be worthy to be condemned. But now forgiveness is so great and strong that God not only forgives the former sins that you have committed, but also looks through your fingers and gives you what you are still doing, will not condemn us for daily infirmities, but forgives everything, considering that we believe in Him, if we only think that we will continue and come out.
39. There you see what a difference there is between what has been preached up to now and what has been preached up to now about letters of indulgence and about confession, and what people have meant to get rid of sin with them, that they have gone so far and put such trust in it that they have thought that whoever dies on it now will go up to heaven from his mouth; Not knowing that we would have more sin on our necks and would not be rid of it as long as we lived, but thinking that everything would be bad if we had confessed. Therefore this is a forgiveness in the devil's name. But understand this correctly: through absolution you are absolved and absolved of sins, that is, put into a state in which there is forgiveness of sin without ceasing, which never ceases; and not only of past sins, but also of those which you have now, if you believe that God considers it good for you and gives you what you have sinned; and even if you still stumble, that he nevertheless will not reject nor condemn you, if you continue in faith. This sermon goes through all the world, but there are few who understand it.
040 Therefore ye have heard what the gospel is, and what repentance and remission of sins are, whereby we come into another and new estate out of the old. But take heed lest thou trust thyself, and become a sinner, as if thou wouldest go when thou sinnest, and think that there is no need, and sin freely all the time; that would be sinning against the mercy of God, and tempting God; but if thou thinkest to come out, thou art well, and all is forgiven thee. This is the other part of the gospel, and we will leave it at that.