1. what to think of the writings of some fathers.
The fathers in the church are good for teaching, but they do not count for much in disputing.
3. another censorship of the school teachers.
4. from the Cvpriani book.
5. from St. Ambrosio.
6. from Chrhsostomo.
7. from the fathers.
8. from Prudentio.
9. one different from teachers.
10. of the four pillars in the church and other ancient teachers.
Another of Luther's judgments about the fathers and teachers of the church, and what he thought of them.
12. from the song of the Passion.
13 Des Lyra's Commentary on the Bible.
14. at which time the holy fathers and teachers of the church lived.
1. What to think of the writings of some Vaeans.
Hieronymum may be read for the sake of the histories, for there is not a word in his writings about faith and the right true religion and doctrine. I have already condemned Origen. Chrysostom is also worthless to me, he is only a launderer. Basil is no good at all, is even a monk, I would not give a hair's breadth about him. The Apologia of Phil. Melanchthon's Apologia surpasses all doctores in the church, even Augustinum. Hilarius and Theophylactus are good. Ambrose, too, sometimes goes into detail about the forgiveness of sins, which is the highest article, namely, that the divine majesty forgives and pardons sin by grace, for the sake of Christ, who paid for it for us and did enough.
The fathers in the church are good for teaching, but they do not count for much in disputing.
(Cordatus No. 1741.)
The fathers and teachers such as Augustine, Jerome, Hilarius, Bonaventure 2c. are to be held in great honor because of the testimonies of faith by which they testify that the church believed in Jesus Christ in the beginning. Bernard preaches very beautifully, but does not disputate as well as he preaches. Bonaventure is closest to him.
3. another censorship of the school teachers.
Bonaventure is the best among the school theologians and church scribes. Augustine has the first, Ambrose the second, Bernard the third. Tertullianus is a right Carlstadt among the church teachers. Cyril has the best sayings. Cyprianus the Martyr is a weak theologian. Theophylactus is the best interpreter and translator of St. Paul.
4. from the Chpriani book.
(Lauterbach, Dec. 12, 1538, p. 191 f.)
That day he read Cyprian's de singularitate clericorum (on the celibate life of the clergy), how they separate from wives
but would have to, where he treats unrhymed and childish things. Then he wondered about the inconsistencies of such a great man and sighingly doubted whether the book was by Cyprian. But it is no wonder, when one falls away from God's word and order, one must wallow in the aergernissen. Thus, since they rejected marriage, God's order, and the manifest testimonies and examples of Scripture, they fell into fornication, adultery 2c., with which they had to beat themselves. This Cyprian was almost the closest to the apostles under Valerian, barely 220 years after the apostles. The oldest was Tertullian, 2. Hegesippus, 3. Cyprianus, 4. Lactantius, then Gregory of Nazianzus; afterwards Jerome, Augustine, Eusebius. In their time the church degenerated. Yes, even during the lifetime of the apostles we see the sad complaints of Paul about the Corinthians and Galatians, and Christ himself had among his own the accursed [sanctum] Judas. Those may lead who want the church entirely pure and cleansed. That means not wanting a church at all. So let us take heed to our profession and be vigilant. For very easily there is a fall in a word of religion, and senseless, deluded [τετυ- φωμίνοι] men are easily led into error, alienated from the truth. Such a one was Pelagius, who by the inconsistent argument deceived many in the article of justification: By grace we are justified; to know Moses and the law is grace, therefore the knowledge of the law makes one justified. There people did not recognize the most palpable deception. Thus the holy fathers said that in the prayer of the Lord, in the fourth petition, one should not pray for bodily things, because that would be against the word of Christ (Matth. 6, 25.): "Do not worry"; as if this prayer did not rather hinder worry. Therefore it is called Üñôïí ßðùüóéïí (Matth. 6, 11.), the daily bread, for and for, forever. If the book of Solomon of the creatures (1 Kings 4, 33.) were still there. of which he himself boasts, it would be a very great treasure.
5. from St. Ambrosia.
(Contained in Cap. 21, Z1.)
6. from Chrhsostomo.
(Lauterbach, Aug. 24, 1538, p. 120.)
Then they spoke of the writings of the holy fathers about the Bible, which left the reader in uncertainty. He answered: I must not judge them, because their reputation is with everyone, and I must be an apostate. But read whoever will, especially Chrysostom, who is a very great orator, how he digresses from the subject to other things. When I interpreted the Epistle to the Ebraeans and consulted Chrysostom, [I found that] he wrote nothing in regard to the contents of the epistle. And I believe that Chrysostom, the greatest rhetor, had a large audience, but taught without fruit. For in order to teach, the first and foremost task of a preacher is to direct his attention to the matter and content and essence of the matter, and to instruct the hearer. When this is done, he can then rhetoric and exhort in a suitable manner.
7. from fathers.
(The first paragraph of this § in Lauterbach, Aug. 27, 1538, p. 123.)
Behold, I pray, how great darkness there was among the fathers concerning the faith. For since the article of justification was obscured, it was impossible to suppress even one, even the grossest error. St. Jerome wrote on Matthew, the Epistle to the Galatians, to Titus, but very weakly. Ambrose wrote six books on the first book of Moses. Oh how thin they are! Augustine wrote nothing perceptive of the faith, except where he argues against the Pelagians. They woke up Augustine and made him a man. They taught very well, but except for the fights they could not teach publicly. Is yet no interpretation on the epistle to the Romans and Galatians that taught anything pure. O what a time we have now in pure teaching! but, alas, we despise it. The holy fathers lived better 1) than they wrote; we, praise God! write better than we live.
1) In the original probably erroneously: "emptied" i.e. taught.
After that he told the horrible case of Gregorius, who cursed a brother in the grave for the sake of three florins and then had him ransomed by another brother by means of thirty masses 2). After that, the pope burst in with his pernicious human statutes, binding the people to his filth and shitty law by eating meat, wearing caps, and saying masses. Thus, the abominable case increased day by day, so that the pope claimed for himself the saying of Augustine: "I did not believe the Gospel" 2c. [Evan- gelio non crederem etc..], that is: I the pope am the head of the church; where I am, there is the church; since he is but a servant and bondservant of the church. They do not see the opportunity for this saying of Augustine, that he speaks against the Manichaeans: I do not believe you, because you are damned heretics. But the Church, the bride of Christ, cannot err; I agree with her.
Long before Hieronymo, Epiphanias described the histories of the churches, which are very good and useful: if they were separated from quarrelsome arguments and quarrelsome matters, they would be well worth printing.
The fathers had a great reputation and appearance because of their good conduct and austere life: with fasting and vigilance they shone forth and excelled. It must also be in such people: for there must be either a shine and brightness, like the hypocrite, or a righteousness of heart, like the great heroes whom God raises up.
8. from Prudentio.
(Lauterbach, Oct. 7, 1538, p. 143.)
After that he said of the hymns of Prudentius, who was a very good and Christian poet. If he had lived in Virgil's time, he would have been praised more than Horace, whom Virgil praises so much. I wish very much that the poem of Prudentius would be read in the schools, but the schools are already beginning to be secularized, and the sacred writings are being driven out of them again.
2) The trigesimä. Cf. Cap. 27, § 14; § 120; also Walch, old edition, vol. XIX, 1387 f., § 165.
9. one different from teachers.
(The first paragraph in Kummer p. 418. [Lauterbach p. 192 note j)
Of Augustine and Hilarius. On July 12, 1543, he remembered the holy fathers, among whom St. Augustine and Hilarius had written most clearly, but the others were to be read with great care. When I [Lauterbach] asked him about his judgment of Tertullian, he said that he was hard and superstitious, and that Cyprian had called him his teacher: Da Magistrum!
Augustine has had more trouble and work: that he has wrapped and torn himself from the fathers' writings, that has become much more difficult and sour for him, than with the heretics. Gregory interprets the five pounds in the Gospel, which he gave to his servants, to mean the five senses, which are also in unreasonable animals; but he interprets the two pounds to mean the mind and effect.
10. of the four pillars in the church and other ancient teachers.
Ambrose is the most distinguished and oldest, then Jerome; after Augustine, who fell asleep in 480, now it is 11111) years. Gregory the fourth. Ambrose was also a political and well-trained and tried man in world affairs, after which he was elected bishop of Milan, and was much used by the emperor, could not refrain from worldly affairs, as it happens to us now. For we have to serve the table and consistory with marital affairs more than God's word and prayer. So Ambrosio also went, has written well and righteously pure, is more serious in his writing, than Augustine, who is somewhat more friendly and gentle, like M. Hausmann; Ambrosius, however, is like D. Pommer. Hieronymum has been called a Christian doctor, Bernhardum a priestly teacher; Augustine, Aurelius; Bonaventure, Seraphicus; St. Thomas, Angelicus; Scotus, subtilis. Martinus Luthe-
1) In the editions erroneously: "Anno 38" and "1011".
rus is called an arch-heretic. Fulgentius is the best poet, is Horatio both with Sententiis, beautiful sayings and good words far superior, and probably among the poets to count.
St. Augustine was painted in a book as a monk with a cap; then Doctor Martin Luther said: "You do the holy man an injustice, because he led a common life, like another common man and citizen, used silver spoons and cups, lived among the people and dealt with them, did not lead a monstrous and monastic life. But the papists invented such things to embellish and defend their errors. As Tetzel said: "Whoever wants to advise his soul, give here, redeem the grace, after your death the children will forget you, they will do nothing to you.
Macarius, Antonius, Benedictus have done a great, noticeable damage to the church with their monasticism. Let it be that they have led a particularly monstrous life, but it is not a holy life. And I believe that in heaven they are much lower than a pious, God-fearing husband and man of the world. Therefore, in Vitis Patrum there is a very good and Christian poem of a spiritual man, in which a tanner who had a wife and children. St. Anthony is far preferred and held more sacred 2c. To show that God is not served by such external self-chosen works. It is a Christian poem, do not think that [it] is a historia. That the holy fathers raved and disputed with God about their own righteousness and piety, that is why the same poem insinuates: You holy and monstrous monks, who condemn all the lives of others, are condemned yourselves.
The best of the fathers and teachers have labored and labored to interpret the Psalter. Origen made an interpretation of the Psalter and compiled six commentaries. Nevertheless, they have written many beautiful things about it, especially Augustine; but improprie, which does not really belong to it. Dear Lord God, how Augustine is sometimes distressed by this!
Therefore, it is very useful and good that a teacher remains on the main thing and in the pre-
The material taken, and lay it out finely simple and actually, with all diligence, quite correctly and properly. Although what is Christian and good in the patriarchs and teachers is not to be despised. But a judicium belongs to it. But if Satan falls from the material through false teachers and wants to go the wrong way, he should be resisted and persuaded. As, when the pope shows this saying, Matth. 16, 18. 19. on his primacy: "You are Peter 2c. What you will solve on earth" 2c., since the text speaks of keys and forgiveness of sins; so the pope brings sejnen Dieterich to seize and possess worldly empires and kingdoms.
11 Another Judgment of D. M. Luther's opinion of the fathers and teachers in the church.
Although I, said D. M. Luther, it does not behoove me to judge from the holy fathers; for, held against them, I am a little worm and nothing to be looked at: but the more I read their books which they wrote, the more I am annoyed, for they were nevertheless men, and their authority and prestige has suppressed and diminished the books and writings of the apostles.
Therefore the papists were allowed to impudently say: What Scripture, Scripture! one must read the holy fathers and teachers, they have sucked and drawn the honey from the Scripture: the holy Scripture is like a large, wild, disorderly, confused heap or lump 2c. It is as if God's word could not be understood and was not German and could not be heard, since the heavenly Father says of Christ, Matth. 17, 5: "You shall hear him. He also spoke and taught in the Gospels in the most simple, clearest and worst way, in parables and similes, as he says: "He who believes in me will not die", Joh. 8, 51. Item Matth. 5, 39: "You shall not resist evil"; and Matth. 6, 26. 28: "Look at the birds of the air and the flowers of the field" 2c.
How could it be said more clearly and distinctly, more than all fathers and teachers have been able to do and could have done; nevertheless, may
The sophists blaspheme the holy scripture, pretending that it is obscure and not well understood, therefore they had to explain the fathers. But such explanation means and is rather to darken and obscure.
That is why I like St. Augustine above all other teachers: for he is a great, excellent doctor and worthy of all praise; even though he had a small congregation and church, he taught righteously and purely and subjected his books to the Holy Scriptures with Christian humility, as is also stated in the decree c. Nolo meis scriptis etc. Thou shalt not believe my books as the holy scriptures, in which, 1) if thou shalt find that thou didst not believe before, believe the same without delay; but what thou thinkest not certain in my writings, thou shalt not think certain, for thou understandest it certainly. Then the dear man himself protests, testifies, recognizes, implores and compels that his writings are not to be given greater credence, nor are they to be considered equal to the holy Scriptures, much less preferred.
And I believe that Augustine wrote this sentence primarily and mostly for the sake of Chrysostom, who lived barely sixty years before Augustine. And because he was eloquent and voluble, he was held in high esteem by the people, and made many books that had a great appearance, but was only a great, angry, disorderly heap and mixture, and a sack of words with nothing behind them.
Therefore, this hurt Augustino, angered him, and said such a thing. That is why our Doctor Jerome Schürf bought Chrysostom for him, and when he had read it, he said, "I read a lot, but I learn nothing. For he could with his chatter and loquacity. 2) He could make the people fine and paint them, like a golden chain, therefore he was also called John with the golden mouth. He may have had gold in sound and song, but not in dignity. Oh, the priests were also human beings, as we are, therefore one should consider it well and put what they say on the gold scale, 3) look at their mouths.
1) In the editions "which. (Förstemann-Bindseil.)
2) i.e. talkativeness.
3) Cf. Cap. 7, § 1, end of first paragraph.
For this reason, St. Augustine took great pains and sweated when he was annoyed by human statutes and traditions; however, he is mighty in the Holy Scriptures and has a fine judgment and understanding of things. The Pelagians and heretics have driven him and sharpened him, he has been favorable and kind to marriages, speaks well of bishops who were pastors at that time; but that time has annoyed him very much and hurt him. What would happen in our time, if he were alive now and should see the abominations of the pope, who with great authority and hope boasts of St. Peter's patrimony and inheritance, that is, that the whole empire in the Occident is his inheritance; which glory has lasted barely four hundred years since the time that the pope wanted to be a lord over all empires and kingdoms. St. Augustine would not suffer that.
Summa Summarum: Believing Christians should only badly listen to the legation and message of the Lord Christ, what he says. Therefore, all those who want to change the Gospel of Christ by human authority, power and prestige and interpret it differently, which no king, prince or lord allows his legate and envoy to do, are doing completely unchristian and against God. He gives him a credence, 1) that his person should be heard; but no further, not even in one word, as he is commanded in his instruction: and we would be so presumptuous in this heavenly and divine legation and message?
I think that if St. Peter now preached all the articles of the Holy Scriptures in the flesh, denying only the authority, power and primacy of the Pope, 1) said that he was not the supreme head of Christianity, he would have to hang; 3) yes, Christ himself, if he still walked on earth and preached, he would be crucified once again. Therefore let us also wait for this. It is better to wait for him than for the pope. If we did not believe that after this there would be another life, I would soon say and sing differently, and lay the burden on another's neck.
1) d. i. Attestation letter.
2) So Stangwald instead of "Private".
3) In the output^: henkm. -
12. the passion song.
When the Passion was sung, Luther listened diligently and said: "Musica is a beautiful, lovely gift of God; it has often awakened and moved me so that I have gained a desire to preach. But St. Augustine took such a conscience away from him: when he enjoyed music and became happy about it, he thought that he had done something wrong and sinful with it. He was a fine pious man; if he lived in the present time, he would keep it with us. But Jerome would condemn us, who after all was also a man and had his temptations and infirmities; for he was so fond of the Eustochiam that one was annoyed by it. The dear fathers also had their shortcomings.
Augustine is the most serious, bravest and purest of all; but he alone could not do it all, nor put it right. For he often complains that the bishops with their traditions and statutes burden the church more than the Jews with their laws.
Ambrosii Hymni and hymns are words, little that serves the cause, as: A solis ortus sidere,, on the seven times. The song Patris Sapientia did many good things; but the song Rex Christe, factor omnium etc. is the very best hymn and song.
The Lyra Commentary on the Bible.
Luther praised Lyra's commentary on the entire Bible very much and ordered it to be read diligently, because it would be very good, especially for the histories in the Old Testament. Whoever knew the New Testament well would find Lyra very useful. However, the comments that Paul and Simigerus made about it are cold enough; they would be left out if Lyra were printed again.
14. at what time the holy fathers and teachers of the church lived.
Athanasius, Bishop of Alexandria, lived Anno Domini 379.
Has died 387.
Basil Magnus and Gregorius 380.
Ambrose, Bishop of Milan, 380.
Aurelius Prudentius 380.
Augustine, Bishop of Hippo, 430.
Has been 76 years old.
Beda- a Benedictine in England, 737.
Has been 72 years old.
Eyprianus, bishop of Carthage, 249.
Cyril, bishop of Alexandria, 432.
Chrysostom, bishop of Constantinople, 420.
Gregorius, Papa I. 540.
Jerome, presbyter and eldest at Stridon, 422.
Irenaeus, bishop of Lyon, 175.
Polycarpus, Jrenäi preceptor, 175.
Nicolaus de Lyra, 320.
Origen, Presbyter at Adomanz, 1) 261.
Philo Judaeus, 50.
Josephus, 100.
Ignatius, Bishop of Antioch, 111.
Prosper, Bishop of Rogen, Augustine's disciple, who also drew together his sayings, 460.
Sedulius, presbyter, eldest, 430.
Tatianus, hereticus, heretic, 170.
Tertullianus, elder of Carthage, 200.
Thomas Aquinas, 1274.
Bonifacius, bishop of Mainz, 1255.
Bernhardus, abbot at Cisterna, 1140.
Hugo Parisiensis, 1130.
Anshelmus, 1110.
1) ^äamantius.