1. future shortage of learned people.
The world cannot be governed without learned people.
3. history writers are few.
4. from Cicero and Aristotle.
5. the power of the pure word of God.
6. from Strabo.
7. of history writers and poets.
8. from Lucanus.
9. from Aesopus.
10. which books should be discarded.
11. by some scholars of our time.
12. special speakers.
12a. From Thomas More.
13. by D. Staupitz.
14. what and how to preach for the young milk Christians.
15. simple-minded preachers the best.
16. from Brentius.
17. by Bucerus.
18. by M. Ammerbach.
19. of the difference of the gifts.
1. future shortage of learned people. 1) (Cordatus No. 433.)
Before two years will have passed, we will experience a shortage of learned men that one would like to cut them out of boards and dig them out of the earth if only one could. One sins against God too much now.
The world cannot be governed without learned people.
(Cordatus No. 1054.)
Scholarship, wisdom and the scribes shall rule the world, and if [God] once in His wrath took away all the scholars from the world, what would the remaining people be but cattle? And the law, yes, even the word itself, is nothing without lawyers and preachers, whose service God uses as people He may not do without. Where there are not wise people through the word and the laws, bears, lions, goats and dogs hold the world's rule and preside over the household.
3. few history writers.
(Lauterbach, Nov. 25, 1538, p. 179.)
One spoke of the small number of historians at all times, especially of Germany. He said: Yes, who wants to write histories and write the truth without great hatred? For the character of the Greeks was very cunning, that of the Italians hopeful, the Germans wild. Livius wrote in praise of the Romans, not the Carthaginians. Blondus and Platina flatter only the popes. The Italians were more temperate before they ruled, but when they gained sole rule, they degenerated. Now that [Italy] is humbled, it hopes to rule again. For the pope does not allow the emperor and Ferdinand to plunder the church estates in vain.
4. from Cicero and Aristotle.
(The first paragraph Cordatus No. 522.)
I can't help but wonder why now the philosophy of Aristotle is being
1) Cf. cap. 22, § 94.
and not rather that of Cicero, a man who was overwhelmed with all kinds of affairs, as his "Officia" testify, which are much better than the books Ethicorum of Aristotle, a man who had no office, but an abundance of money. Cicero treats things, Aristotle dialectics; the latter has come very close to the knowledge of many Christian things, what his disputations of the soul, of the nature of the gods 2c. testify. Aristotle did not know these things, nor did he touch them, like the latter; also in his book Physicorum he disputed about the first author [motor], until he confused himself [usque ad implicationem sui].
Cicero has become a very wise man, has written more than all philosophers, and read through all the books of the Greeks. I am surprised that man, in so much business and dealings, has been able to read and write so much. No one really understands Ciceroni's epistles, unless he had been in an excellent regiment for twenty years.
(This paragraph in Lauterbach, July 27, 1538, p. 103.)
Then he mentioned Cicero, the best, wisest and most diligent man, how much he had suffered and done. I hope, he said, that our Lord God will also be merciful to him and his kind, although it is not up to us to say and determine this, but [we] should remain with what has been revealed: "He who believes and is baptized" 2c. (Marc. 16, 16.) But that God cannot slacken with others and make a distinction among other peoples, of this it is not for us here to know the time and manner. For there will be a new heaven and a new earth, much greater and wider; and He can reward each one according to his deserts.
5. power of God's pure word.
(Cordatus No. 1028.)
Through experience we recognize the power of divine truth; for the more it is read, the more impression it makes. Cicero could not do that with all his eloquence; he cannot do it above himself. You must stay down. Otherwise I wonder very much
about Cicero, that he wrote and read such great things under such great official duties.
6. from Strabo.
Strabo's writings and histories are very good, because he lived at the time of Emperor Augustus, and saw all the deeds and history in the camps and wars. But he writes of Moses that he was a sorcerer and had invented much idolatry. Then said D. Luther said, "It is true that the land of Canaan lies between Egypt and Syria, which were superstitious peoples, full of idolatry: therefore Canaan was undoubtedly also infected with sorcery and besmirched.
7. of history writers and poets.
How miserably have so many great, excellent histories and deeds perished, which are not described! only the Greeks and Romans have historians. Of Livius, hardly a small particle is left; the rest is obscured, lost and perished. Sabellicus wanted to follow and imitate him, Livius, but did nothing.
Ovidius is an excellent poet, surpasses the others all with pretty sayings, which he masterfully and sweetly summarizes in verse. As:
Nox et amor, vinumque nihil moderabile suadent.
The night, the love, in addition the wine, to nothing good Rathgeber be.
Is fine clear and light.
Virgilius is superior to the others all with glory and bravery, heroica gravitate, is all imperious and important, with an earnestness.
8. from Lucanus.
When Luther had bought and read Lucanus, he said: "I do not know whether he is a poet or a historian. For thus they are distinguished: a historian says what is true; an orator and eloquent speaker, what is similar to truth; but a poet writes what is neither true nor similar to truth. Therefore Aristotle says: "Poets lie a great deal, for if they have a little cause, they make a thing very great.
and clean it up high. There must be a lot of lies. Like good painters, they paint a person much more beautiful than he is.
Julius Caesar said: "As often as I read Brutus' writings, I let myself think that I am eloquent; but when I read Ciceroni's Orationes, I am unspeaking and babble like a child.
9. from Aesopus.
(Lauterbach, Nov. 6, 1538, p. 158.)
On Nov. 6, he read his preface to Aesop. He highly recommended this book because it was full of good teaching, manners and experience. Then he added: "He who can speak well is a man. For speech is wisdom, wisdom is speech. Speech comes from counsel, otherwise it is called washed and not spoken. Thus Aesopus speaks, he does not prate; he presents the matter and truth under the guise of a foolish fool, nor must he be persecuted for it.
10. which books should be discarded.
(Lauterbach, Sept. 15, 1538, p. 132.)
After that, he said that it was very necessary that the books of Juvenal, Martial, Catullus and the Priapus of Virgil be removed from the plays and schools, because they were so mean and actor-like that they could not be read without harm.
11. by some scholars of our time.
(Cordatus No. 932 and No. 503.)
Doctor Muth 1) believed that there was no God. Finally he despaired because of his poverty and killed himself with poison. He left a book about his religion, which he did not dare to publish during his life. Yes, Erasmus also wants to leave his faith behind, which he did not dare to confess during his life. Such people know what they do not want to talk about. They are knaves who want to measure everything according to their wisdom and
1) This refers to the famous humanist Conrad Muth, called Mutianus Rutus (Mutz in the Latin manuscript is probably an abbreviation of Mutianus), since 1503 Canonicus at Gotha. He died in 1526 in the greatest misery. As far as is known, he did not leave a work about his views on religion. (Wmmpelmeyer.)
If God were, he would probably make another world that would be more pious. But our God will save that into that world. This world is only a preparation for that world. The scaffolding is torn down when the construction is ready. The painter needs brush and paint until he has made the picture. So this world is a preparation for the other.
Carton, 1) formerly my adversary, once dared in his "Practica" to predict the day and the year in which Luther was to be burned; but the day on which he got so drunk that he died of it, he never predicted.
12. special speakers.
A preacher brought a supplication to M. Luther and verbally told him his cause with many high words. M. Luther was angry about it and said: "This rough ass also wants to master our Lord God and be wiser than God and me. He also said, "Oh, dear God, how much I have mastered my art in one year, and I am still a pupil myself; but it is said: Justificata est sapientia a filiis suis: "Wisdom must be taught and led into the school by her own children and pupils," Matth. 11, 19. That is why it is said that N. N. is one of the scholars, the like of which cannot be found far and wide. Perhaps he is learned in his avarice, in which he is so drowned that he cannot see God's glory. Well, let us take his back from Spalatino and let the matter reach [the] prince 2c. Wrote him two sharp letters.
Licentiate Amsdorf teaches purely, and speaks his mind finely rounded and sincere. As he was at Schmalkalden on the day when he preached a sermon, 2) he said: This gospel
1) D. Joh. Canon, born 1499 at Bietigheim in Würtemberg, died 1537, court mechanic of the Elector Joachim I of Brandenburg, at the same time teacher of mathematics at the court of Berlin, historian, physician and astrologer. "Practica" is the title of one of his astrological works. The last remark about his end seems to have been added by Cordatus on the occasion of the collection of Luther's speeches in 1537', since these conversations seem to fall into the year 1532. (Wrampelmeyer.)
2) Cf. cap. 22, §60.
The Lord's prayer is for the sick, the weak, and poor sinners; but there are none here, for great rich princes and lords do not feel their sickness and weakness. So he also goes straight to disputationibus. He is a theologian by nature, D. Creuziger, D. Jonas 2c. are made and imagined theologians. However, I and D. Pommer do not let us take much.
Anno 1536, den 1. Augusti, wrote D. M. Luther on his table: Res et verba Philippus; Verba sine re Erasmus;3 ) Res sine verbis Lutherus; nec rem nec verba Carolosta- dius; that is what Philippus writes, that has hands and feet, the matter is good, so are the words; Erasmus makes a lot of words, but there is nothing behind them; Lutherus has good matter, but the words are not good; Carlstadt has neither good matter nor good words.
Then Philip came about, smiled at D. Basilium, and said: "Erasmo and Carlstadt would be judged and judged correctly, but too much would be given to him, and D. Luther should also be credited with good words, and that he could speak well.
(Contained in Cap. 45, § 47.)
13. by D. Staupitz.
Doctor M. Luther praised and extolled the high intellect, honesty and sincerity of D. Staupitzen, Augustinian Order Provincial, who would always have been of a noble (as he was of the nobility), not dishonorable and servile mind. But at last he was persuaded by the bishop of Salzburg, Lange, left and moved from the Elector Duke Frederick of Saxony 2c. and became an abbot; which honor he had not two years, because God has seasoned him. Although I hope good things of him, as his confession testifies; but we may nevertheless pray, who see such examples, not to be sure, and remember, as St. Paul warns: "Let him who stands see that he does not fall," 1 Cor. 10, 12.
3) Cf. cap. 37, §108.
14. what and how to preach for the young milk Christians.
(Kummer p. 304 d. [Lauterbach p. 141, note]).
Long sermons destroy the devotion and the desire to listen in the listeners, and the preachers do themselves harm. He chastised Mag. Georg Major for his pusillanimity and told him not to look at those who were more learned than he, but to pay attention to the people so that he could teach them. One should pull out the teats on the preaching chair and feed the common people with milk, because a new church is growing up every day, which needs the first initial foundations. Therefore, only the catechism should be diligently practiced and the milk distributed; the high thoughts and strong wine should be kept private for the little ones. I do not want D. Pommer, Jonas, Philipp in my sermon, because they know better than I do. Nor do I preach to them, but to my Lenichen, Hänsichen, Elsichen, to whom I pay attention. It would have to be a great gardener who wanted to cultivate only one flower in a large garden and neglect all the others. Therefore, see to it that you teach purely and simply.
15. simple-minded preachers the best.
Doctor M. Luther once said that Albrecht Dürer, the famous painter at Nuremberg, used to say: He had no desire for pictures that were painted with many colors, but which were made in the most simple and fine bad way. So he said that he would also like to preach sermons, which went along fine simple, because one could understand what one preached.
16. from Brentius.
(Cordatus No. 352.)
There is no one among all the theologians of our time who acts and explains the Scriptures as Brenz does, for he treats them simply and so clearly that I very often admire him and despair of my strength. And what he has accomplished in the interpretation of the Gospel of John, none of ours will accomplish. But if he sometimes dwells on his thoughts, this is to his credit, since he does not depart from the simple opinion of the Word.
17. by Bucerus.
(This § in Kummer p. 291. [Lauterbach p. 66, note]).
In the translation of my books, no one is better or more careful than M. Bucer, because he gives my meaning and opinion so actually, where he would not mix in his opinions of the Sacrament, that I, if I wanted to express my meaning with words and to show my opinion, could not do it more actually.
(Also in Cordatus No. 351.)
In the translation of my books, no one has ever been more careful, or one who has reproduced my meaning and opinion so accurately, than M. Bucer. But I do not approve of his opinions, which he has mixed in.
18. by M. Ammerbach.
Our disputation, said D. M. Luther, with M. Ammerbach is like that of the Lord Christ with Nicodemo; for Ammerbachius says: My opinion, yes opinion, is that man becomes pleasant, just and blessed before God for the sake of good works.
19. difference of the gifts.
There was talk about how there was such a great difference among the scholars that they were not all the same who studied there, and that there were various different heads, and not all of them would awaken the dead with their art. Then said D. M. Luther said: "It is not given to all, nor to any: to whom God gives it, he has it. God has also divided it very finely, that the learned may serve the unlearned; again, the unlearned must humble himself before the learned, of which he has need. If all men were equal, no one could arise, no one would serve the other, there would be no peace.
The peacock lamented that he had not the voice of the nightingale. Therefore, God has made the greatest equality with inequality; for we see that when one is something excellent, has more and greater gifts than another, he becomes arrogant and proud, wants to rule over all the others and despise them, and
rule. He thinks that his filth alone stinks. Therefore, God has very finely and well pictured and presented the human society among each other in the members of the human body, where there are many and unequal members, and one must reach out and help the other, none can do without the other. The most honest members are under the face, but the nose, the house of shame, must still be above the mouth and below the eyes. If only two people had noses, they would be considered monsters; but because we are all snotty and muddy, the nose makes us humble.
After that, consider also the gifts of the belly and the buttocks, how necessary they are, as without them we could not live. A man can live without eyes, ears, hands, feet, but without the ars, to speak with breeding, no man can live. So great and necessary is the use and benefit of this one limb, the buttocks, which is such a limb that belongs to the essence and preservation of the human body. That is why St. Paul says 1 Cor. 12, 22. 23: "The members of the body, which seem to us to be the weakest, are the most necessary, and those which seem to us to be the most dishonest, to them we give the greatest honor."
20. from Aristotle and Cicero.
Aristotle is even an epicure, considers that God does not ask about human things, does not pay attention to what and how we do it.
and go about, let us keep house as we please, as if it were none of his business: and since he believes it at once, he thinks that God rules the world, as a sleepy maid weighs a child. But Cicero has come much further. I believe that he has read and brought together what he has found good in all Greek scribes and teachers, in their books. For this is a very good argument, which has often moved me much and highly and has gone to my heart: that he proves from the fact that the living creatures, cattle and men, one begets and gives birth to the other, which is similar and like him, that there is one God. A cow always gives birth to a cow, a horse to a horse 2c. No cow gives birth to a horse, nor a horse to a cow 2c. Therefore it must follow irrefutably that there is something that governs all things. We can finely discern God from the certain and unchanging movement, course, and motion of the heavenly body in the sky. We find the sun rising and setting in its place every day; item, from certainty of time, that we thus have certain winter and summer. But because this is always and daily happening and common, we neither respect it nor wonder at it. But if a child were brought up in a dark place from his youth, and then let out in his twentieth year, he would wonder at the sun, what it was, and how it always had a certain course, how it had a certain time; but it is nothing to us, because what is common and happens daily is not respected.