Translated from Latin.
In the following five disputations, Martin Luther carefully considered all the individual words of Paul's statement in Romans 3: "Therefore we hold that a man may be justified without the work of the law, by faith alone, and that his actual understanding, according to Paul, is shown with all fidelity. 2)
The first disputation.
Of faith.
So then we hold that man is justified by faith alone 2c.
2) This remark is taken from the Jena edition.
1. true faith, which is a gift of the Holy Spirit, must be understood here.
2 If Paul is understood to be speaking of attained or historical faith, his entire exposition would be completely void.
(3) For though the sophists understand nothing of such things, yet even they confess that such faith does not make one righteous.
4. yes, they teach that not even the
*) These disputations are found in Latin in the Wittenberg Thesensammlungen of 1538 and 1558. In the "Gesammtausgabe": in the Wittenberg, Dom. I, coq. 386; in the Jena one (1579), Dom. I, col. 502 d and in the Erlangen, oxx. var. arA, vol. IV, p. 378. We have translated according to the Jena edition.
1438 L- V. a. IV, 878-380. X. Luther's writings on the law and faith 2c. W. XIX, 1745-1748. 1439
faith infused by the Holy Spirit makes you righteous if it does not take shape through love.
(5) For this they publicly assert, that infused faith can stand for mortal sins and be condemned.
6 It follows that if you understand Paul to be preaching about such faith, he is preaching about an idle and fabulous Christ.
(7) For Christ is no nearer to such believers, nor is he of any more use than to the devils and reprobates themselves.
(8) Since Paul attaches justification to faith with many words, it necessarily follows that he does not speak of many kinds of faith (fidebus) (that I say so), of acquired, infused, unformed, formed, unknowing, knowing, 1) general and particular.
Yes, even the devils and the most godless people are granted this acquired faith.
(10) Therefore he must speak of another faith, which makes Christ strong in us against death, sin and the law,
11. and who does not make us like the devils and the men who go to hell, but makes us like the holy angels and children of God who go to heaven.
(12) Now this is the apprehensive faith (as we say) of Christ, who died for our sins and rose again for our righteousness.
This is he who does not merely hear what the Jews and Pilate did at Christ's crucifixion and what is said about his resurrection,
14. but he who knows the love of God the Father in Christ, who was given for your sins, who wants to redeem you and make you blessed.
15 Paul preaches this faith, which the Holy Spirit gives and sustains in the hearts of those who hear the word of the gospel.
16. this is the faith that in truth
1) implicite, explicita. The former is the blind charcoal-burner's faith, which accepts everything the church approves even without knowing it; the latter knows and knows that to which it gives its approval.
which must be called the infused one and which cannot be brought about by our powers (like that attained [faith]).
17 The acquired or infused faith of the sophists speaks of Christ: I believe that the Son of God suffered and was raised again, and with that he ceases.
18) But true faith says, "I believe that the Son of God suffered and rose again, but he did all this for me, for my sins, and I am sure of it.
19 For he died for the sins of the whole world. But now it is quite certain that I also belong to the world, so it is quite certain that he also died for my sins.
(20) The attained faith has as its purpose or use the suffering of Christ mere speculation, but the true faith has as its purpose and use the suffering of Christ life and blessedness.
21. the obtained faith stands, like a sluggard who hides his hand under the axe, saying, It is none of my business.
(22) True faith joyfully grasps with outstretched arms the Son of God who is given for it, and says: This is my beloved, and I am his.
An example of this is given by Paul to the Galatians when he says Gal. 2:20: "Who loved me and gave Himself up for me."
So the "for me" or "for us", if believed, constitutes the true faith and distinguishes it from any other faith that hears only the histories.
(25) This is the faith that alone makes us righteous, without law and works, through the mercy of God shown to us in Christ.
26 For these two propositions dispute with each other: Christ, who was given for our sins, has done enough, and: we ourselves are justified from sins by the law.
27 For either he was not given for our sins, or we are not justified from our sins by the law.
28. but now the Scripture says [Is. 53, 6. 8.]: "the sins of us all are cast upon him," and: "for the sins of the people of God he is thus bruised," [v. 5.]: "by his wounds we are healed."
29. But after we have been justified in this way by grace, then we do works; indeed, Christ Himself does all things in us.
30 But if the works do not follow, it is certain that this faith in Christ does not dwell in our hearts, but only that dead faith which we have received.
31 All hear the word, as it is written [Psalm 19:5], "Their sound has gone out into all the earth."
32. but this faith is not for everyone, as it is written [Isa. 53:1], "Who believes our preaching?"
(33) And all who say that works make one righteous in the sight of God show that they know nothing of Christ or of faith.
34 We admit that good works must follow faith, yes, not only must they follow, but they must follow of their own free will, just as a good tree does not have to bear good fruit, but bears it of its own accord.
35 And just as good fruit does not make a tree, so good works do not make a person righteous.
(36) But good works come from a person who has already been justified by faith, just as good fruit comes from a tree that was already good by nature.
However, according to philosophy, without and before any good deeds, the intellect must be right and the will must be good.
38. and the mind does not become right and the will does not become good by the work, but the work is done by a right mind and will.
(39) So also the plan (idea) of a master builder does not come from the house or building, but the building comes from the plan, which, without the building and rather than the same, was in the head (corde) of the master builder.
40 In short, Christ is the Lord, not the servant, the Lord of the Sabbath, the Law and all things.
(41) And the Scriptures must be understood not against Christ, but for Christ; therefore, they must either be referred to him, or not be considered true Scripture.
42 For example, [the word]: "Keep the commandments" [Matth. 19, 17.], since Christ is the Lord (dominante Christo), must be understood in this way: Keep them, that is, in Christ or in faith in Christ.
43. "You shall love God your Lord" 2c. [Matth. 22, 37.], namely in Christ or in faith in Him, "for without Me you can do nothing." [John 15:5.]
44. "Do this and you will live" [Luc. 10, 28], do this, namely in me, otherwise you will not do it, but will do the opposite.
45: "Make yourself free from your iniquity by doing good to the poor" [Dan. 4:24], that is, in Christ and in faith in Him, otherwise your almsgiving will become a sin to you.
46 Therefore the epistle to the Hebrews wisely puts before all the works of all the saints, "By faith." [Heb. 11:7 ff.]
Because it is necessary that all the life and work of all the saints be in the promised Christ, as it is for us in Christ who has already come.
48 For he is the head and duke of righteousness and life, ordained of God, by whom and in whom we live and are saved.
49 If therefore our adversaries press upon the Scriptures against Christ, we press upon Christ against the Scriptures.
(50) We have the Lord, they the servants; we the head, they the feet or members, over whom the head must rule and have the preference.
(51) If either Christ or the law is to be lost, the law, not Christ, must fall.
If we have Christ and keep him, we can easily make laws and make everything right.
Yes, we will make new commandments (decalogos), as Paul does in all the Epistles and Peter, especially Christ in the Gospel.
54. and these commandments (decalogi) are clearer than the ten commandments of Moses, as the face of Christ is brighter than the face of Moses,
55. for so the Gentiles in their depraved nature can make ordinances concerning GOD and be a law unto themselves, Rom. 2, 14. f.,
How much more can Paul, or a perfect Christian, full of the Holy Spirit, order a kind of decalogue and judge all things most correctly!
(57) Just as all the prophets and fathers spoke from the same Spirit of Christ all that is contained in Christ.
(58) But since in the meantime we are of different spirits, and the flesh wars against the Spirit, it is necessary to keep the certain commandments and writings of the apostles, even for the sake of the false spirits, so that the church may not be divided.
59. for we are not all apostles sent to us as infallible teachers according to the certain counsel of God.
(60) Therefore, it is not they, but we, who can err and fall in faith, because we are without such counsel.
61 Therefore, according to the apostles, no one of this name can presume to be able to err in matters of glory except the universal church.
In short: "God has decreed all things among unbelievers, that He might have mercy on all" [Rom. 11:32]; that we are righteous is therefore due to God's mercy, not man's lousiness.
63. one who deals with works (operator) may be holy, may be wise, may be righteous, he may be whatever he wants: if he lacks faith, he remains under the wrath and is condemned,
64 Because the saying remains: He has mercy not only on some, but on all, and only the mercy of God is our righteousness, not our own works.
65. justification is truly a rebirth to regeneration, as John says [Cap. 1, 12.]: "They that believe on his name 2c. are born of GOD."
Therefore Paul also calls baptism "a bath of regeneration and renewal. [Tit. 3, 5.) And Christ Himself speaks [Joh. 3, 3.]: "Unless someone is born again, he cannot see the kingdom of God."
67 Therefore it is impossible to be justified by works, because it is impossible for us to be born of our works, but rather the works are born of us.
68. we are called by the same Spirit "righteous", "a new creature of God" [2 Cor. 5, 17.) and "the beginning of the creature of God", "who begat us by his word according to his will". [Jac. 1, 18.]
69. But who can bear this blasphemy, that our works should testify to us, or that we should be creatures of our works?
70. Then one could also say against the prophet: We ourselves have made us, and not God has made us. [Psalm 100:3.]
(71) Therefore, as blasphemous as it would be to say that man himself is his own God, Creator or Father, it is equally blasphemous to say that one is justified by his own works.
The second disputation.
From the law.
Man is justified without works of the law, by faith alone.
(1) We hold that a man is justified by faith without works of the law.
The works of the law are necessarily what is called merits or the best works.
(3) What else would it mean to hold that man is justified without evil works?
4 Paul speaks of the law in general and in general, especially of the moral law or the ten commandments.
But those who think he is talking about the ceremonial law are completely mistaken.
6. for he clearly draws on the moral law, Rom. 7:7: "I knew nothing of lust, that it was sin, where the law had not said, Be not lascivious."
7 He also speaks of the sin and death of the whole world, which should be saved through Christ, and says (Rom. 3, 19. f.): "the whole world is guilty to God, because by the works of the law no flesh is justified".
The ceremonial law, however, was binding only for a small part of the world (namely the Jews).
9 In the same way, the apostle does not refer to a single ceremonial law in the great disputation.
10. for the circumcision he refers to did not come from Moses, but from the fathers, John 7:22. 1)
11 Therefore, circumcision is something greater than the ceremonial law, which began through Moses.
(12) So also Christ was slain for the sins of the whole world from the foundation of the world, before there was any ceremony.
So Paul must understand about the law and the sins of the whole world from the beginning.
14 But those who continue to understand it only from the ceremonial law must necessarily admit that it is also to be understood only from the sin against the ceremonial law, if law and sin are related to each other.
15 Then they will also admit that he speaks of death or of the punishment of sin against the ceremonial law.
16 And the grace of Christ is a ceremonial righteousness in Paul.
(17) As is the law, so is sin; as is sin, so is the punishment and forgiveness of sin.
18 In this way it follows that Christ did nothing by his death, except that he alone redeemed the Jews from the ceremonial law, or alone abolished the ceremonies.
19 And that he also died for the Jews in vain, because he did not die for the sins against the moral law.
(20) That is, Christ does not deliver the Jews from past sins against the ceremonial law, but rather from future sins, so that they may sin no more, after the law is abolished against which one could sin.
Thus, the justification and redemption of Christ is nothing other than the abolition of the ceremonial law and the release of the Jews from it.
22. if this is correct, give Chri
1) all editions err: Joh. 5
stus did not concern the Gentiles, since they had no law about ceremonies nor sin against it.
(23) And so Christ would be completely useless and his death would not help the Gentiles.
(24) Then Paul also went in vain among the Gentiles, saying, "To the Jews first, and then to the Greeks," preaching to them deliverance from the law and from sins against it, which are not among the Gentiles.
(25) Yes, both Paul and the prophets lie, scaring the Gentiles with law, sin and death, and promising salvation through Christ,
26 Because they know that such things were valid only among their Jews, who were governed by the ceremonial law.
27 Therefore it is clear that those who teach that Paul is speaking only of the ceremonial law are absolutely eliminating Christ from the world with the whole gospel.
28. and make ourselves justifiers by the moral law or the ten commandments, without Christ.
29) And why was it necessary that the Son of God was given as a ransom for sins, since man could have performed the ceremonial laws without Christ?
30 For as a man without Christ milketh a goat, feedeth a horse, buildeth a house, as the Gentiles have done,
(31) Thus, even without Christ, he can wash the clothes, shave off the hair, keep certain feasts, slaughter sacrifices, and light candles, as the godless priests, the murderers of Christ and the prophets, did.
It would be almost the same if you said that Christ died so that people would not have to milk a goat and do other household chores.
If Christ is the Savior of all men in the whole world, then Paul must speak of the law and the sins of all men in the whole world.
34 Therefore, it is clear that Paul is not only talking about the moral law, but also about the whole power and force of it.
35 Man, the rational creature, does not even understand this power, much less can he judge and teach about it.
1446 V. a. IV, 385-387. X. Luther's writings on the law and faith 2c. W. XIX, 1756-1758. 1447
36 But the power and authority of it is that it kills or shows that sin must be punished with eternal death.
37. But where man, through the punishment of the spirit [of God], begins to feel and see this violence, he soon despairs of the mercy of God.
But despair of God's mercy is the supreme and indispensable sin, if grace does not restore man in due time.
39 These are indeed the greatest works that a man does according to the moral law of God.
40] This is what he [Paul] says [Rom. 7:13], "by the law sin becomes exceedingly sinful," and [v. 11], "by the law sin has killed me," and [Rom. 4:15], "the law only causes wrath."
41. never a man sins more frighteningly than in the piece (artwulo) when he begins to feel and recognize the law.
In short, one must either despair if one understands the law but does not know the grace of God, or one must be defiant upon oneself if one does not understand the law and despises the wrath of God.
43. this makes David a despairing man who says: I have sinned [Ps. 31:23]: "I am cast out of your sight" 2c.
44. this makes a sure hypocrite and proud Pharisee who says, "I am not like other people, unrighteous" 2c.
Here the Lord Christ intervenes and says: "Neither condemnation is yours, nor salvation, but glory is mine.
46 You, O David, shall not die, because I have taken your sins upon me; and you Pharisee shall not live, because your righteousness is without me.
47 Now that we have established that Paul is not speaking of the ceremonial law, but of the true law and of the righteous works of the law,
48 Thus our cause has won, and Paul's opinion stands firm that a man is not justified by works of the law, but by faith alone.
For it is not we, but Paul, the chosen armor of Christ, who takes it upon himself to thunder into the whole world in this way: that man is not justified by the law, Rom. 3, Gal. 3.
(50) Therefore, we expect so much from those who make of the law and of the good works to which they want righteousness to be attached,
(51) That they should show us only one example of the fulfillment of the law, even in the church, from the beginning of the world to the end of the world.
(52) It is ridiculous to exalt the good works and righteousness of the law in such an important matter, and yet not show a single example.
(53) For this is nothing else than seeing games and admirable things on an empty stage, that is, being nonsensical and letting the devil make a fool of you.
(54) Nothing is easier than for an idle and garrulous sophist to babble much about the law and works, while in the meantime he neither does the least thing himself, nor can he show anyone who does.
Because they cannot prove their affirmative proposition, we want to prove even our negative proposition.
(56) Namely, that there has not been, is not, or will not be any example of the Law being fulfilled in any of the saints, not even in the whole holy Catholic Church.
For it is the voice and confession of all the saints and of the whole church, "If we say we have no sin, the truth of God is not in us." [1 John 1:10.]
And Paul himself [Rom. 7, 25.] serves the law of sin with the flesh. Also the spirit of the churches in Galatia must endure the opposing flesh. [Gal. 5, 17.]
59) Yes, the whole Church, praying in the Lord's Prayer that the name of God be sanctified and for the forgiveness of sins, 2c. makes the confession that she is a sinner.
60 From this it follows that no saint, let alone a lawgiver, can be saved through the
The law is not about righteousness by the works of the law, much less by the works of the law itself.
The apostle refers to such useless talkers and deceivers when he says: "They are always learning and yet never come to the knowledge of the truth. [Tit. 1, 10. 2 Tim. 3, 7.]
(62) For they always make a clamor that it must be done out of guilt, but of the fact that it is there in deed they have nothing, nor can they prove it.
63. but by the fact that something must be done through guilt no one is justified and saved, but by the fact that it has been done, or, the doers of the law must all be saved. [Rom. 2, 13.]
64. for "not all who say, Lord, Lord, will enter the kingdom of heaven, but those who do the will of the Father [in heaven 2c., who will enter. [Matth. 7, 21.]
For God earnestly desires that His law be fulfilled to the smallest letter and tittle, or no one shall be saved at all. (Matth. 5, 18. f.)
We want to put this into the form of a final speech (formam syllogisticam), so that our demand to them and our attack (insultatio) against them will be all the clearer.
He who wants to enter life must keep the commandments of God.
But
68. None of the saints keep the commandments of God.
So
No one among the saints can enter into life.
70. the supersentence has the revealed word of God for itself, since Christ says, "Wilt thou enter into life" 2c. who neither deceives nor lies.
The subordinate clause is easily proven from what has been said above, because all saints are sinners and do not keep the commandments of God.
The conclusion is derived in the correct (bona) form of a conclusion from the second [mode) of the second [figure of reason conclusions] and is irrefutable.
73 Where out now? Here the justice teachers sit in a corner and should cheaply
go into their heart, as Isaiah speaks [Cap. 46, 8.].
We show a certain and credible example of the fulfillment of the Law, but only in the one man who is the mediator between God and man,
(75) Of whom alone God says, "He who has not committed sin has not been found deceitful in his mouth," that is, he has fulfilled the law.
76. and in the 40th Psalm [v. 8. 9.], "In the book is written of me; thy will, my God, I do gladly, and thy law have I in my heart."
77 Undoubtedly, because all the others have not done the will of God, and they have not had His law in their hearts.
78. but the fulfillment of the will of God, or of Christ in fulfilling it, can be nothing else than the very obedience of Christ, as Paul says: "He became obedient for us."
79. "In which will we are all sanctified" (as the same [Heb. 10:10] speaks), and: "Through this one obedience many are made righteous," Rom. 5:19.
Accordingly, all other sayings and examples of the law or works in Scripture necessarily include Christ, who became obedient to the Father for us.
And because we all became sinners at one time through Adam's disobedience [Rom. 5:18, 19], we can never become obedient through ourselves.
And though we do and suffer many outward things, we labor and toil in vain, because the law of God is not in our hearts.
For the will of the flesh (Eph 2:3) is not only not subject to the righteousness of God, but also hates it and is itself an enmity against God (Rom 8:7).
If we ourselves could be obedient to God or fulfill His law, it would not have been necessary for the Son of God to become obedient in our place or for all of us.
85. it is wickedness of the devil to afflict us with righteousness, or rather with the delusion of legal righteousness, in such a way and
1450 D. v.". iv, 389-391. X. Luther's writings on the law and faith 2c. W. xix, iM-i764. 1451
blinded, so that we should not see the greatness of sin and our ruin and therefore despise the divine wrath.
If this [the greatness of sin 2c.] is not recognized, then he [the devil] certainly knows that the greatness of the grace and mercy offered to us in Christ cannot be recognized by us either.
And as he has been a murderer and a father of lies (that is, the adversary of Christ) from the beginning, so he does not cease to oppose the salvation of men by these rational reasons.
Anno 1535.
The third disputation.
It is a different way of justifying a man before GOD than before men 2c.
1. from this passage [Rom. 3, 28.] it is clear enough that the way in which man is justified before God is completely different from the way in which he is justified before men.
2 For Paul obviously opposes faith to works, takes justification before God away from works and attaches it to faith.
3. man is justified by works, but he has glory (only) before men, but not before God. [Rom. 4:-2.]
(4) Man becomes righteous before God through faith, although he finds only shame before men and in himself.
This is the mystery of God, who leads His saints in a strange way, which is not only impossible for the wicked to recognize, but is also strange and difficult to believe even for the pious.
(6) For nature, corrupted and blinded by the evil of original sin, cannot conceive or conceive of any justification apart from or above works.
(7) Hence the controversy of the hypocrites against the believers about justification, which must be decided by God's judgment alone.
(8) Accordingly, we concede the works and justification of the law to the hypocrites or worldly wise, if we keep only this,
that this righteousness is of men, not of God.
9. but the righteousness of man, though God honors it temporally with the most glorious goods of this life, is a deceit and godless hypocrisy before God.
(10) And it is a marvelous mystery that God rewards righteousness which He Himself regards as unrighteousness and wickedness.
011 For it is evident that in the prophets he calls the most beautiful works according to the law and our reason the evil work of our hands.
12 This happens just as when a prince tolerates a wicked servant whom he cannot have killed without greater danger to his kingdom.
(13) So neither the person of an ungodly man, who aligns his own righteousness, nor the beauty of his work is to be looked upon,
14. rather, on the incomprehensible patience and wisdom of God, who endures a lesser evil, lest a greater one overthrow everything.
(15) As one endures an ulcer, a limping limb, or any other incurable disease in the body out of necessity, that temporal life may be preserved.
(16) For the righteousness of the law is very sick and so weak that it often not only does not fulfill its best law, but also completely forgets it at the slightest offense.
17 But because one cannot have another, it is tolerated and nourished by the highest goods of this world.
18. for God, according to the greatness of His goodness, considers it a small thing that He gives so many and so great goods to such unworthy and wicked righteous people or saints.
(19) Just as a prudent authority sometimes looks through the fingers of a wicked and godless citizen and, for the good of the general tranquility, lets him enjoy civil rights.
20. for God is looking at something else, namely the glory of His future kingdom, in which no uncircumcised or unclean person shall come, as the Scripture says 2c.
21 Yes, he also deals with the church and its saints on earth with the same patience and kindness,
22. Since he bears them both [with patience],
as well as receives, because the firstfruits of his creatures are in us. Then he also declares that they are righteous and children of the kingdom.
23 For we know that the man who is justified is not yet justified, but is only in the first movement, and in the course after righteousness.
(24) Therefore, everyone who is justified is still a sinner, and yet he is considered, as it were, to be completely and perfectly righteous through the forgiveness and mercy of God.
25 But God forgives and has mercy on us, because Christ, our Advocate and High Priest, represents us and sanctifies our firstfruits of righteousness.
26. his righteousness, because it is without blemish and is made a shield for us against the wrath of God, does not allow our righteousness to be condemned. [Isa. 4, 5. 6.]
(27) Now it is certain that Christ, or Christ's righteousness, being apart from us and an alien righteousness, cannot be apprehended by our works.
28) But the faith that is poured into us from the preaching of Christ through the Holy Spirit takes hold of Christ.
(29) Therefore faith alone justifies, without our works. For I cannot say, I do Christ, or the righteousness of Christ,
(30) How I can say: I do the works either of heavenly righteousness by the Holy Spirit; or of earthly righteousness by nature.
(31) But then it must be said, I believe in Christ, and according to this I do good works in Christ in truth.
(32) Therefore it is rightly said, we are justified by faith without works of the law.
This "being justified" includes this, that we are counted righteous for Christ's sake through faith,
(34) And that no sin, neither that which is past, nor that which remaineth in our flesh, be imputed unto us; but that, as if there were none left, it should be paid for by
forgiveness be taken away from us in the meantime.
35 This faith is accompanied by the firstfruits of the new creation and the struggle against sin in the flesh, which is both remitted and overcome through this same faith in Christ.
The fourth disputation.
(1) By the man who is to be justified is meant a sinner who is to be made free from his sins.
2. for the strong have no need of a physician, just as the righteous have no need of a savior.
3 Therefore, it is certain that man cannot be justified before God by his own merit.
4 For what should a sinner earn with his merit, that is, with his sins or the works of a sinner with God?
(5) People in the whole world do not know about the original sin, the capital sin and the real mortal sin.
How much less could the remedy for sin be known, which was unknown to them as a disease!
(7) No one of all men could think that it is the sin of the whole world not to believe in Jesus Christ crucified.
8 This is the original sin after Adam's Fall, which is innate and not only personal but also natural.
9. not to believe in Christ means to be unbelieving, ignorant and turned away from God, who promised Christ as Savior.
Therefore Paul says quite rightly: "God has decided all things among unbelievers, so that He may have mercy on all.
(11) This unbelief brings all other sins after it, since it is the main sin against the first commandment.
The school theologians explain the original sin in a very dull and almost too obscure way: it is the concupiscentiam, others say: it is the lack of the original righteousness that should be ours.
1454 L. V. a. IV. 393 f. X. Luthers Schriften vom Gefctz und Glauben 2c. W. XIX, 1766-1769. 1455
For a large part of them consider the gross evil of evil desire (libidiins) to be original sin, and after having obtained forgiveness, call it only a punishment, weakness, and tinder.
14 But also those have taught ungodly, who have claimed that the natural powers remained in their perfect state after the Fall, both with men and with devils.
(15) Those who steadfastly confess that the whole of nature was corrupted by Adam's sin fare better.
16 For one cannot understand a corrupted and at the same time unharmed nature, unless they speak of the unharmedness of the life forces (animalium virium - physical forces), which they do not do.
17 Although it is absolutely certain that the believers have not kept the powers of the bodily life (animales), nor those of the reason in their integrity.
18 With the same ignorance they have invented that there are certain works which are neither good nor evil, but are in the middle, or neither.
19. after that they also put a difference between a gross ignorance and an insurmountable one, which excused the man completely 2c.
(20) These and such things prove that they have not known sin or Christ, nor have they understood the Ten Commandments, especially the first tablet.
However, sin could have been recognized to some extent from its effects, if the mind were not too blind here as well, and did not so easily ignore the things it has to deal with.
(22) For it is not probable that nature (of which reason dreams that it is very good) should commit such great atrocious monstrosities of evil-doers as the world does daily.
(23) It would certainly seem to be in accordance with reason (consentaneum) that as from truth flows all truth, so also from good all good should follow, or yet not so much evil.
24 But now we see how little good,
and how much evil is everywhere in the whole world, and that there are more evil than good in the world.
(25) From this one could easily conclude that in nature, which is good according to the judgment of reason, there is much more wickedness than goodness, even in a civil sense.
26) The poets, too, put it this way, that a good man is something rare, and compare him to a monster with two limbs; 1) another complains about the lack of good men.
But the Scriptures, which teach us the cause of sin, testify that there is nothing good in the nature of man, and that what good remains is nevertheless in evil use.
(28) Therefore, in order that justification may be exalted as high as possible, sin must be exalted very high and made great.
(29) For it [justification] is a healing from sin, which kills the whole world forever and corrupts it with infinite evils.
(30) Therefore, the divine work of justification is far too great for any consideration or regard of our work or any movement (motus) [on our part] to take place.
And here we have to say with Paulo that we are nothing, just as we are created from nothing.
But those who look at the outward appearance of our works, or want to be something, will never come to the realization of the greatness of this divine work.
33. much less than he would be able to see the glory of the sun, who by the glow of the sun would lift up the shine of the rotten wood.
The fifth disputation.
Of the works of the law and of grace.
1. All works are necessary, both those of the law and those of grace.
2. works of the law are those done without faith, by human will.
1) monstro bimembri; this is what Virgil calls the Centaurs.
The law enforces this will either by threats and punishments or entices it by promises and benefits.
4 However, this will is never righteous and pure, but constantly seeks its own.
Therefore, even in the practice of heroic virtues, he is corrupted by this natural flaw.
6 He is much less good in matters of faith or justification before God.
7 And yet he is necessary to maintain the outward discipline and peace.
8. are works of grace done by faith, in that the Holy Spirit impels and gives birth again to the will of man.
(9) But he must also be reminded and stimulated by word and outward signs, that is, by threats and promises.
10 For it pleased God to communicate and increase the Spirit through the ministry of the Word and the sacraments.
(11) And these same works do not justify in the sight of God, but are done by the justified, though they are rightly called the righteousness of works acceptable to God through Christ.
12. one must run and will; yet it is not in running or willing; but in God's mercy. [Rom. 9, 16.]
(13) It is not necessary to be conscious of anything, and yet to know that one is not justified in it. [1 Cor. 4:4.]
14. we must seek eternal life through patience in good works [Rom. 2:7], but it is not up to us to seek, but up to God's mercy.
Finally, one must also complete the course and have the crown of righteousness attached [2 Tim. 4:7 ff], but it is not in completing nor having, but in God's mercy.
16 So the law is fulfilled in a twofold way, namely through faith and through love.
17. by faith it is fulfilled in this life, in that for the time being GOD gives us the
The righteousness acquired through Christ, or the fulfillment of the law, by grace.
Through love it will be fulfilled in that life when we will be perfect as a new creature of God.
19 Although this is not really said, that there the law will be fulfilled, because then there will be no law, but that itself, which the law requires in this life.
20. But in order that one may see the matter more clearly, one may speak so roughly for the [weak] comprehension in this life.
21 For St. Augustine rightly says: three and seven need not be ten; but are ten.
(22) What is by nature of a certain nature need not, indeed cannot, be or become such by a law.
(23) So the angels and the blessed in heaven are not to be righteous, but they are righteous without a law, as a pure creature of God.
For then faith itself, the imputation of God, the forgiveness of sins, and the whole ministry of the Spirit will cease.
25 We will then no longer use or need the Lord's Prayer, the Creed, or the sacraments.
(26) Rather, the law itself shall cease and be done away with all knowledge and prophecy, and with all Scripture.
For God will be all in all and wonderful in His saints, and we will be His perfect, pure and new creature.
28 Therefore the law is not abolished so that it is nothing, or that we have to do nothing according to it.
29. but the righteousness of the law must be fulfilled in us through the Son of God, as Paul says Rom. 8:3, 4.
(30) Yes, it also shows this, that it bears witness to the righteousness of faith, and at the same time shows what kind of creatures we were before sin, and what we will be after [complete deliverance from] sin.
In the meantime, God carries us in His bosom as the beginning of the new creature until we are made perfect in the resurrection from the dead.
1458 L. v. a. iv, 396 f. X. Luther's writings on the law and faith 2c. W. xix, 1771-1774. 1459
This beginning, if it is indeed in us, is expressed through good works and makes our profession certain.
Therefore, if we may speak with human words, we are just, not perfect, according to the deed, but approximate, according to the ability (non actu perfecto, sed potentia propinqua).
For Christ is continually taking form in us, and we are being made in His image as long as we live here.
35 Therefore, although we are justified by faith without the law and without the works of the law, we do not live by faith without works.
(36) Yes, we confess that no law is given to the righteous, provided they are righteous and live in the Spirit.
(37) But if they are in the flesh and have the body of sin, they are under the law and do the works of the law, that is, they are not righteous, nor do good works.
(38) Just as we might say that the righteous are under death or under the penalty of the law and under sin, because all must die and confess that they are sinners.
39. for the body must be chastened and unchastened.
under the yoke, and the flesh with its naughtiness (vitiis) be put to death and crucified.
(40) But these works of the law are not considered works of the law according to the imputation of God, although they are such by their nature.
(41) Just as sin, which is still left in the flesh, and death, are not considered sin and death according to God's reckoning, even though they are by their nature.
In Paul, the law and the works of the law are actually what the human will does, without imputation to God or apart from Christ, our throne of grace.
43 But he likes to call it law and works of the law, not works of man or reason, to show the greatness of our sin and sickness,
44. since man not only cannot do anything for righteousness before God by his own efforts, but also only becomes worse through the help of the law that instructs him and through the works that the law forces upon him.
45 In short, all men's works are evil and defective; however, the works of the righteous, according to the imputation of God, are good, but the works of the wicked are evil by nature.