A.
Abba. The Hebrew word Abba means dear father, and is the call, like a young child slurs out of childlike confidence with its father; in the old German language: Etha. 12, 793.
Apologize. He who is injured should apologize; he who is injured should forgive kindly and willingly, even if he is not asked to do so. 11, 1340.
Abel. Abel is the noblest of all who walk in righteous faith and serve God from the heart. 3, 113. Abel pleased God not because of his work but because of faith. 3, 108. Abel means vain or that which is nothing and rejected. 1, 297. Abel, being strangled by his brother, is the first to be redeemed from the sin and misery of this world, and shines through the whole church like a beautiful star. 1, 300. The deceased Abel lives and is canonized by God himself in another life, better and more glorious than all those whom the pope has ever canonized. 1, 349. In Abel and Enoch the resurrection of the dead and an eternal, immortal life is shown to us. 1, 428. By the fact that God asks about the deceased Abel, the resurrection of the dead is clearly indicated. 1, 348. From the fact that God asks about the dead Abel, it follows that men have to hope for the resurrection and have such a God who leads them after death into an eternal life. 1, 349. Abel will no doubt already have had several sisters at the time when Cain killed him. 1, 341. Abel means from whom nothing can be hoped for, but Cain means from whom everything is hoped for. 1, 298.
Abel is a shepherd, but Cain is a king and priest, as a firstborn who was born to this hope of recovering everything. 1, 298. Abel is not killed for the sake of any world trade or house business, but for the sake of the service of God. 1, 310. Abel will not have been slain with an iron weapon, because they would not have been in use at that time, but with a shillelagh or stone. 1, 346. Abel was righteous before his work, and the work pleases God for the sake of the person, not the person for the sake of the work. 1, 315. Abel sacrificed and was saved, not because of the sacrifice, but because of the promise that he believed in Christ. 7, 2029. The serpent does not harm Abel, even though it causes him to be strangled. 1, 349. Christ gives Abel special praise and calls him "the righteous Abel". 1, 345.
Abelonites. The heretics Abelonites called themselves from Abel and wanted to lead a celibate life after the example of Abel, who was not married. 2, 1266.
The Lord's Supper. It is and is called the Lord's Supper, not the Christians' Supper, because the Lord not only instituted it, but also makes it and keeps it himself. 20, 884. The Lord does not say, when he instituted the Lord's Supper, "Do this for your rallying cry, or to know one another," but, "Do this in remembrance of me. 20, 884. The words of Christ make us eat and drink the body and blood of Christ in the Lord's Supper, not only in thought, but substantially and bodily. 13, 1327. When you receive the bread from the altar in the Lord's Supper, you receive the body of Christ.
whole body of the Lord; when you drink the cup or wine, you drink all his blood. 20, 1769. In the Lord's Supper, the body and blood of Christ are given to you in particular, so that you should not doubt, but accept this sacrifice. 13, 947. We keep the words of Christ in the Holy Communion without all dispute, and rightly prefer them to the opinions and judgments of all men. 4, 1769. The Lord Christ has ordained and commanded that in his church his essential body and blood should be in the Lord's Supper, not only spiritually, but also bodily. etc. 22, 582. In the Lord's Supper, in addition to the promise of the forgiveness of sins, there is also the fact that the body and blood of Christ are truly given with the bread and wine. 1, 279 f. Christ's command and institution enables and creates that in the Lord's Supper we do not badly present and receive bread and wine, but His body and blood. 19, 1271. In the Lord's Supper, we serve bread and wine according to Christ's commandment for the word of Christ, but such our doing does not change it, but Christ's word and order. 19, 1274. Luther says: I will have the words in the Lord's Supper, and put faith in them "as they are," so that I will not believe the body that Christ means apart from and without His word. 17, 2015. Christ feeds us in the Lord's Supper with his body and blood, which is sacrificed for us, and desires in return only that we remember him to preserve us in faith with it etc. 13, 1932. In the Lord's Supper we do not think of any ascension or descent that should take place, but remain simple in the words: "This is my body; this is my blood." 17, 2145. It is not contrary to one another, but according to Scripture and faith, that Christ's body is both in heaven and in the Lord's Supper. 20, 815. Every sacrifice is ours, which we present to God. In the Lord's Supper, however, the body of the Lord is offered and grace is offered along with it, so the supper is not a sacrifice. 16, 999. Therefore it is called a great supper, because it is infinite and incomprehensible, and gives eternal righteousness, joy and life, as certainly as Christ himself has these goods. 13, 2153. With the words in the Lord's Supper: "These things do" Christ wants to have commanded to do everything that happened at that time by Him and His disciples. 19, 270. In the Lord's Supper, the forgiveness of sins is not earned or acquired by Christ, but the forgiveness of sins that was obtained on the cross is distributed. 20, 925. There is no doubt that whoever eats Christ's body in the Lord's Supper in faith, eats it also in the flesh and lives spiritually. etc. 20, 839. Because in the Lord's Supper everything is a sacramental essence, it is possible to
One can well and rightly say of any piece than of the cup: This is Christ's blood, this is the New Testament etc. 2V, 1072. The Lord's Supper is not based on man's faith or unbelief, but on God's word and order. 20, 1101. We have God's word in the Lord's Supper, which creates innumerable benefits, yes, does all things: it brings and strengthens faith, overcomes sin, devil, death, hell etc. 20, 875. Christ commands with the word "such" or "that does" not only the bread meal, but the whole text of the Lord's Supper. 20, 924. It has been known longer than a thousand years ago that Christ ascended to heaven, yet it has not been denied that Christ's body is in the Lord's Supper. etc. 20, 937. The grounds on which Luther stands for the real presence of Christ's body in Holy Communion. 20, 947 ff. Luther confesses the true presence of the body and blood in the Lord's Supper because he often received comfort from such faith in his great anxieties and distresses. 19, 1290. Luther confesses the true presence of the body and blood in the Lord's Supper also because he supports the clear text of the Gospel against all error and heresy. 19, 1290. In his Confession of the Lord's Supper, Luther advised that a Christian should stand firm and firm on the words of Christ against the heretics. etc. 17, 2014. The preaching of Christ is the great, glorious Lord's Supper, to which he asks guests to be sanctified by his baptism, comforted and strengthened by the sacrament etc. 13, 715. 13, 715. For the sake of sorrowful, anxious hearts, the table is prepared in Holy Communion, that they may find comfort and refreshment there. 13, 314. Christ gave the Lord's Supper to be used only for spiritual benefit, for the forgiveness of sin, for the reception of grace and help. 12, 1358. Christ certainly wants to be met in the Lord's Supper through his word, but he does not want to be seen. He must not fly from one place to another, he is everywhere before. 12, 1479. If it were not for Paul, Lucas would not be enough for us, as he alone would be understood by the apostles, that they should imitate Christ in the Lord's Supper. 20, 1065. The Lord's Supper is not a thing that we offer to God, or set apart to offer to God, but to comfort souls and receive grace. 16, 1000. People use the Lord's Supper properly only when they want to comfort the conscience. 16, 1000 If the New Testament is in the Lord's Supper, then forgiveness of sins, spirit, grace, life and all blessedness must be in it. 20, 1071. All that the words of the Lord's Supper suffice and give us, and all that we grasp with faith.
20, 1072. There is no other counsel against sin and death, except that we come to the great and delicious Lord's Supper, and have our dear Lord Jesus presented to us in the Gospel and eat it. 13, 2154. Revival of faith and consolation of conscience is the ultimate purpose of the institution of Holy Communion. 16, 995. It is our great need and that of all Christianity that we do not wean ourselves from our dear Lord and bishop and from his Lord's Supper. 13, 1937. At the Lord's Supper, you must not look at yourself, how worthy or unworthy you are, but at your need, how you need the grace of Christ. 10, 2204. Whoever needs the Lord's Supper in such a way that he believes Christ's words, has what they say, namely forgiveness of sins, and becomes blessed. 13, 1532 f. The holy fathers spoke of the Lord's Supper in such a way that our mortal bodies are nourished here on earth by an immortal food to eternal life. 13, 1327. Sick people are nourished with the living and eternal food of the Lord's Supper, so that they may grasp the hope of eternal life all the more firmly. 13, 1327. The Lord's Supper is truly a sacrament of the dying, because in it we proclaim Christ's departure from this world so that we may follow him. 19, 127. The Lord's Supper is a gracious, powerful sacrament; if one thinks of it only a little with earnestness and sends oneself to it, it attracts and draws the heart further. 10, 2199. The Lord's Supper is a gracious sacrament, therefore it should not only be unnoticed and unforgotten, but it should be honored to the highest degree and used most diligently. 10, 2177. Let the preachers teach the people that the sacrament of the Lord's Supper is God's gracious and fatherly ordinance, instituted for us men. 10, 2176. At the sacrament of the Lord's Supper one should preach, and not forget the Lord Christ, for it is for the sake of preaching that the Lord's Supper was instituted; but it was not done in the papacy. 8, 7. Luther declares against Joh. Lang about the necessity to partake of Holy Communion from time to time. 21b, 3118 f. Christians may let the rights of the parties or the things be disputed, but may themselves calmly bear which of the two the verdict is favorable, but may not let this keep them from taking Holy Communion. 21b, 3118. Luther answers Hans Honold in Augsburg that one should not take the Lord's Supper secretly in houses according to the Lutheran way, but rather in neighboring villages. 21b, 1837 f. Before the Lord's Supper, one should interrogate the rude people and have them recite whether they know the pieces of the Catechismi and whether they understand the sin against which they have sinned. 17, 2019.
Luther punished a nobleman, Heinrich Ryder, and forbade his pastor to admit him to the Lord's Supper because he dared to take thirty florins a year from the hundred. 22, 613. The old teachers had his thoughts about why Christ used bread and wine for his supper. 13, 1928. Luther declares his readiness against the Landgrave of Hesse to support the settlement of disputes in the doctrine of the Lord's Supper. 21b, 1925 f. Luther writes to Margrave Joachim of Brandenburg that if one is convinced that the partaking of the Lord's Supper under both forms is instituted by God, it must be partaken of. 21a, 1744 f. Luther gives Jonas his expert opinion on the administration of Holy Communion at Halle. 21b, 2586. Luther indicates to Wenc. Link that the "Great Confession of the Lord's Supper," which he sends him, should be his last writing against the Sacramentarians. 21a, 1120. Luther gives an expert opinion to Count Albrecht of Mansfeld on the question of whether one should keep the Lord's Supper in both forms and whether one should enter into a covenant. 21a, 711 ff. Luther advises Nic. Hausmann to follow the institution at Wittenberg in the celebration of Holy Communion. 21a, 386 f. Luther renews his "Confession of the Lord's Supper," wants to die on it with God's help and go from there to his Lord. 19, 1288. Luther's confession of the Lord's Supper stands before the world in public, and his books bear tremendous witness to the seriousness with which he fought against error. 17, 2015: Theobald Billicanus' correspondence with Urban Regius on the words of the institution of Holy Communion. 17, 1547 ff. Those who are not called may not preach; so it is also reasonable that they may not administer the Lord's Supper in order to avoid trouble. 22, 570. Whatever daily infirmities we have, they should not prevent us from enjoying the Lord's Supper, for we cannot get rid of them all in this life. 13, 315. It happens that people abstain from the Lord's Supper for the sake of a little unrighteous anger, and deprive themselves of the highest comfort against sin and evil conscience. 13, 961. When the ancient Christians wanted to receive the Lord's Supper, they shut themselves up alone in the choir, so that the pagans would not laugh at them etc. 7, 2383. May God keep us in the right understanding of His word and of the sacraments, but especially of Holy Communion, so that we may enjoy it with joy. 13, 1854. Many ancient teachers have called the Lord's Supper eucharistiam, a thanksgiving. 13, 1850. The Lord's Supper was called communionem in Latin,
a communion, and those who do not want to be like other Christians in faith, doctrine and life, excommunicatos. 13, 1827. The meaning or work of the Lord's Supper is communion of all saints; therefore it is also called synaxis or communio, that is, fellowship. 19, 428 f. If the Lord's Supper is not permitted under either form, it is safer and better to abstain from it altogether, for this is done without sin. 22, 1862. Until the time of Cyprian, the old way of serving the Lord's Supper to the bystanders in both forms was kept. 15, 1963 The hymn "Gott sei gelobet und gebenedeiet" (God be praised and given), which proves both forms in the Lord's Supper, came from the Papist Church and was not made by Luther. 22, 582. Luther advises those whose conscience commands them to partake of the Lord's Supper in both forms, but who dare not do so for fear, to rather not take it at all. 21a, 608. Luther's letter to Jakob Probst at Bremen about the Zurich counter-script against Luther's short confession of the Lord's Supper. 17, 2177. In the papacy, the following was taught about the Lord's Supper: "We must be so pure that not a speck of daily sin remains in us. That is why I was afraid of the sacrament. 13, 1849: In the papacy, it was a miserable abomination and a terrible communion, because one went to it unwillingly, and yet had to do it. 13, 1924. The pope gave the laity only one form in the Lord's Supper, against the clear, expressed command of our dear Lord Jesus Christ. 13, 1925. The sacramentarians take away the substance, therefore they have nothing in the Lord's Supper but bad bread and wine. 22, 579. He who cannot believe that in the Lord's Supper Christ's body is in the bread, will much less believe in creation, much less that God became man, or the Trinity. 22, 580. Luther answers the enthusiasts once again with the "Great Confession of the Lord's Supper. 21a, 1035. The enthusiasts divided themselves into seven spirits over the text of the Lord's Supper, always one different from the other. 20, 1771. We do not accept a vague speech in the Holy Communion, and they do not prove it. 17, 1536. The different interpretations of the text of the Holy Communion by the enthusiasts Carlstadt, Zwingli, Oecolampad, Schwenkfeld, Johann Campanus and others. 20, 1771 ff. The enthusiasts all, however hard they disagree about the text of the Lord's Supper, nevertheless agree in the high spiritual sense that bread is bread, wine is wine. 20, 1773. The enthusiasts had two sayings for themselves: "Flesh is of no use" and: "Christ has gone to heaven.
Therefore, his body and blood could not be in the Lord's Supper. 20, 1774. Luther also took away from the enthusiasts their other saying, which they used against the Lord's Supper: "He has gone to heaven. The reasons he gave for this. 20, 1774. Luther says: "I count them all in one cake, as they also are, who do not want to believe that the bread of the Lord in the Lord's Supper is his right, natural body. etc. 20, 1778. With the revelers it is lost with all articles, how rightly and blamelessly they call them with their mouths, because they deny the one article of the Lord's Supper. 20, 1784. What the enthusiasts babble about spiritual food and love is all directed to cover and adorn their poison in the doctrine of the Lord's Supper. 20, 1784. The Corinthians ate the bread in the Lord's Supper with such ignorance as if it were bad bread, and made no distinction between this bread and other bread. 20, 1081. Some crucify the words of the Lord's Supper thus: Take and eat; that which is given for you is my body. 20, 788. The saying: "Meat is of no use" cannot belong to the Lord's Supper, because in the Lord's Supper a spiritual meal is instituted by Christ, besides the bodily etc. 20, 832. The swarms make the Lord's Supper a symbol, that is, a sign, so that Christians can be recognized externally, as beggars and Jews are known by their yellow rings. 20, 883. The enthusiasts have almost ten different understandings of the words of the Lord's Supper, and not one of them agrees with the other in interpreting them. 20, 899: Luther's misgivings about the Lord's Supper. 17, 2052. Luther's Disputation on the Great Supper. 19, 1466 f. Luther's [great] confession of the Lord's Supper. 20, 894 ff. The pope should leave everyone free to go to the Lord's Supper when he wanted, but only invite and exhort people to do so, not force or coerce them. 18, 1559. The journeymen must be the true archdevils, who give me vain bread and wine in the Lord's Supper, and let me take it for the body and blood of Christ. 17, 2016. . Because Christ did not offer the sacrament in the Lord's Supper, it is not to be offered in any mass, nor is anything new to be offered. 19, 270. If at the institution of the Lord's Supper the whole Sacrament is given to the clergy alone, as the papists want, it is not permitted to give any form to the laity. 19, 15. - See also Sacrament and Gestalt.
Communion crushers. Luther warns Johann Hess against the supper revellers. 21a, 764.
Communion wine. It seems to Luther that it would be better not to put water in the communion wine, because we do not read that Christ put three in it, and that it is a mere human foot. 19, 258. The Armenians have been condemned as heretics for not mixing wine with water in the supper. 13, 494. The text does not specify whether it was red or white wine, bread rolls or barley bread in the first supper. 20, 188.
Superstition. It is superstition and idolatry if I seek help and counsel elsewhere than from God. 3, 1730. There is nothing more powerful in the world than superstition; it is king and emperor over all that is high in the world, but before God it is an abomination. 6, 505.
Apostasy. Where the word of God arises and is preached, apostasy follows. 7, 2405.
fall away. We should not fall away from the cause of truth, even though many or even all of us should fall away to the adversaries. 4, 586 f. One cannot sin more grievously than when one falls away from the faith and does not want to return to it. 8, 535. The lamentation that many have fallen away from our teaching has no other cause than that they did not have the certain spirit and thought of themselves. 5, 578.
Idolatry. Idolatry is when everything is not done, taught and done according to God's word, as it prescribes and teaches us. 22, 245. What people do for worship without God's word and command is idolatry. 22, 246. It is actually idolatry to serve God in a different way than He Himself has commanded in His word. 6, 224. This is actually idolatry, performing a service without God's command, out of one's own devotion. 14, 37. Idolatry is nothing else but a human delusion, formed by the devil in the heart. 3, 989. Idolatry is called nothingness, vanity, lies, falseness in the holy Scriptures. 7, 249. Everyone does something that seems right to him and thinks it pleases God; therefore there must be so many idolatries, so many conceits that are done. 14, 860. Idolatry is always connected with blasphemy and disrespect of the word and therefore deserves the most extreme punishments. 14, 1011. Idolatry is much more ardent than right godliness. 4, 1786. The infinite variety of idols and idolatry the world always bore with the highest equanimity. 5, 94 f. The world has been full of idolatry, rottenness and error, so that even the Romans, the most powerful and cleverest,
had over a hundred gods. 5, 1140. God wants to teach us and pretend how to serve him: his word should be there; without his word everything is idolatry and lies. 14, 37. One should avoid all places and cities of idolatry and serve only the right God. 3. 1776. This was not the idolatry of the Jews, that they worshipped wood and stone, but that they forsook the worship of God in Jerusalem etc. 14, 36. The idolatry of the Jews was that they performed a service to God without having His command to do so. 3, 492. The Jews in their idolatry did not mean to serve wood and stones, but the right God. 3, 492. It is only because of idolatry that all trouble and sorrow came to the Jewish people. 3, 1684. Idolatry does not want to be sin, but misses to deserve grace, boasts of the freedom of the children of God, and yet goes without repentance uncertain etc. 12, 804. Idolatry is blissful in the first place, gets great goods and power, whereas the right, true, pure religion must suffer hunger and sorrow, be fiercely contested and persecuted. 22, 246. All idolatries and idolatry have always been established in such a way that they have had a semblance of spirituality and holiness. 22, 242. Idolatry is all holiness, worship and spirituality of those who want to serve God without Christ, without His word and special command. 22, 240. Without God's word everything is idolatry and vain lies, however devout and beautiful it may be. 22, 257. No matter how holy and spiritual idolatry may seem, it is nothing but a work of the flesh, an abomination and idolatry against the gospel, the faith etc. 9, 708. The fasting, the hard shirt, the most holy actions, the rule and the whole life of the Carthusians, whose order is the strictest, are works of the flesh, yes, idolatry. 9, 706. All worship by which one serves God without His word and command is idolatry, and all the more harmful the more holy and spiritual it is in appearance. 9, 706. Everything that we have against the prescribed word is nothing but idolatry and godlessness. 9, 1428.
Idolatrous. Whoever. Whoever does not obey God's voice is an idolater, even if he praises the highest and most difficult divine services. 22, 245. The idolaters separate the work from the faith and make the work a righteousness. 1, 1667. The idolaters are the Anabaptists, Sacramentarians and Papists, because they leave the word and follow their thoughts. 1, 183. The idolaters
They firmly believe that they please God, and persecute those who follow other gods. 6, 1284. The conscience of the idolaters is always inactive, and everything they live and do is only wickedness and evil. 3, 1618. The idolaters should learn from God what would be good; so they want to teach him. 3, 989.
Abimelech. Abimelech is a godly man who loved Abraham, the prophet of God. 1, 1472. Abimelech belongs to the register of the pious, holy princes who nourish the prophets and protect the church of God. 1, 1357. It seems that among the Philistines the name Abimelech was the king's name and not the name of his person, as the name Pharaoh in Egypt was the name of all kings. 2, 185.
refrain. Since Christ has purchased us through his death, this should also follow, that we guard against sins, refrain from them, practice faith, love, hope and patience etc. 13, 346.
Indulgence. We know of no other indulgence than that which the Son of God has purchased for us who are unworthy, and he bestows it abundantly, by grace, for free etc. 19, 774 f. The indulgence is a remission of wholesome punishments and good works. 18, 863. The merits of Christ cannot be the treasure of indulgences, but they are a treasure of things that are imposed and of punishments that must be endured, opposed to indulgences. 18, 862. The short epitome of Luther's theses against indulgences is: It is better to give to the poor than for indulgences. 22, 1718. In the last hundred years, it has been begun to extend indulgences to purgatory and to heaven and hell, by impudent knaves and seducers of souls. 15, 1365. The pope's indulgence was challenged in 1517 by Luther, after the death of John Hus in the 102nd year, which is almost the thousandth year after the pope's indulgence was confirmed by Phocas. 14, 712. Several stories about how Tetzel and others have swindled the people out of a lot of money under the pretense of indulgences with lies and pranks. 15, 359 ff. The Gardian of the Barefoot Monastery at Mainz was made commissary-in-chief of indulgences along with the Elector of Mainz, but he refused this office. 15, 333: Narrative of how the sub-commissary Bernardinus Samson had done with the indulgences in Bern. 15, 283. News about Tripontinus, who sold plentiful indulgences at court for all sin, shame, vice and mischief. 15, 254. Letter of request from the Würtemberg envoys to Rome, in which they asked for
The Swiss ask for complete freedom from all ecclesiastical ordinances etc. and also demand complete indulgence and fasting etc. 15, 105: Pope Julius II grants plenary indulgence and forgiveness of sins to the Swiss for having protected the localities of the Roman Church against the French. 15, 229. Pope Nicolaus issues a plenary indulgence for those who fight against the Turks. 15, 46: Alexander de Neronibus, apostolic protonotary, preceptor of the Hospital of the Holy Spirit in Rome, plenary indulgence for the dead and the living. 15, 158. Two diplomas for the relics of Paris, with enclosed indulgences, from Raymundus Peraldus, Commissary of Indulgences. 15, 162. The new decree of Leo X, after the Diet of Augsburg in 1518, in which the point about indulgences is declared to be a proper point of faith of the Church. 15, 626. Excerpt from the "heavenly treasure trove" of the famous indulgence preacher Joh. Peltz, in which he praises indulgences. 15, 201. The pope has distributed the excess of the merit of the saints through his indulgences, but in such a way that he scooped out money and goods for himself and his humble mastiffs of the world. 12, 547 f. No robber ever robbed or stole as much as was robbed and stolen through the indulgence. 19, 1222. Through indulgences one becomes clean from sins, like the dog of fleas around St. John's Day. 19, 769. The indulgence is a knavery of the Roman flatterers. 19, 6. Indulgences do not bestow anything good in the spirit, but they remit the good of the spirit or the merits of Christ. 18, 862. The treasures of indulgences are the nets to sow the riches of men in this present time. 18, 252. Since there was no money for the construction of St. Peter's Church in Rome, Pope Julius initially granted an indulgence for one year, but later extended the time at his pleasure. 15, 224. Bull of Leo X, in which the most complete indulgence is promised to those who contribute to the construction of St. Peter's in Rome. 15, 232. The true cause of the indulgence tendered by Leo X for the building of St. Peter's in Rome was that he wanted to give his sister the income of the same as a bridal treasure. 15, 245, Bull of the Great Indulgence granted by Pope Paul III for the war against the Protestants. 17, 1456 ff. Indulgence is not a divine deception, but a hellish, diabolical, endchristian deception, thievery, murder, by which the Roman teacher of sin sells sin and hell to all the world. 15, 1534. The indulgence and its jugglers also come in the name of Christ and his merits, and deceive the whole world etc. 15, 1533. What a terrible abomination of indulgences
Luther has set down through the Gospel. 16, 953 f. The pope wants to blind the eyes of the clear sayings and have all sin unpunished by his indulgence, so that we are damned with the world. 15, 1534. The pope's indulgences, bulls and golden years have been the greatest evil and robbery that has come on earth. 19, 923. The pope's indulgences are a lie and fraud, which he sells in the name and merit of the deceased saints. 13, 534. At the Imperial Diet in Augsburg, the papists all petitioned the Emperor to get the Pope to stop sending indulgences to German lands. 17, 1349. No heresy has seduced and deceived so many souls, or run so far and wide, as indulgences. 19, 1222. If this prayer, "Forgive us our trespasses," is true, then God help the poor indulgence, which leaves even so great a trespass, since God justly condemns man for it. 7, 802. The papists themselves consider indulgences to be a loud fraud and lies, and yet Luther had to be called the worst heretic and be guilty of death, because he doubted about indulgences. 19, 1221. In Italy, where indulgences are offered everywhere for free, no one cares, but in Germany no one would give it to you if you did not give it. 18, 863. The Bishop of Meissen, John VI a Saalhausen, Protestation Against Indulgences. 15, 91. Luther, in order to control indulgences, wrote two letters, one to Albrecht, Archbishop of Mainz, the other to Jerome, Bishop of Brandenburg, but the lowly monk was scorned. 14, 4407 Luther did not dispute in the beginning to cancel the indulgence, but because he knew well what he was not, he desired to know what he was, and to hear the Church of God itself etc. 14, 452. Luther was sued by the pope because of his glib writings against indulgences, and a citation was sent summoning him to Rome, and the whole papacy rose up against him. 14, 440 f. In the first writings, Luther acted in honor of the pope by saying that indulgences should not be condemned, but that the good works of love should be preferred to them. 14, 440. Part of Luther's sermon on indulgences, delivered on the 10th Sunday after Trinity in 1516. 19, 736 ff. Luther's Sermon on Indulgences, delivered on the day before the Kirchweih in 1516. 19, 745. Luther's "Sermon on Indulgences and Grace. 18, 270. Luther's disputation explaining the power of indulgences. 18, 70 ff. Luther's defense of his "Sermon on Indulgences and Grace" against Tetzel's refutation. 18, 296 ff. Luther's explanations of his disputation on the power of indulgences. 18, 100 ff.
Letter of Indulgence. Christ's letter of indulgence reads like this: If you forgive your debtors, my Father will also forgive you; but if you do not forgive, my Father will not forgive you either. 7, 804. Every true Christian, living or dead, is partaker of all the goods of Christ and the church, from God's gift, even without letters of indulgence. 18, 210. Those will go to the devil together with their masters who think they can be sure of their salvation through letters of indulgence. 18, 200 A citizen of Oschatz, a host, ate meat in public during Lent, and proved against Duke George that he had the right to do so by his letter of butter and indulgence. 22, 885. A letter of indulgence and liberty for Balthasar Thomel, Chaplain of Duke George of Saxony, by Raymundus Peraldus. 15, 172. Narrative of a cobbler who did not have masses said for his deceased wife because she had solved a letter of indulgence that her soul should not go to purgatory. 15, 369. Letter of indulgence of the commissary Marinus de Fregero for a prioress and fourteen nuns who contributed to the defense against the Turks. 15, 52. Letter of indulgence from Tetzel for Tilemann from Köpenik, who had beaten his young son to death because he wanted to beat a pig. 15, 357. Letter of indulgence for those who will make a pilgrimage to a box in the church at Ovetum, which is full of miraculous relics. 15, 31: Letter of indulgence sold by Francis of Tripontio at court, so that from the indulgence money the abandoned illegitimate children in Rome could be fed. 15, 250. Letter of indulgence of the first General Commifsarius for the sale of indulgences against the Turks to Sophia Emenckin. 15, 50 f. A letter of indulgence under Arcimboldus' name issued by Tetzel to Andreas Hummelshayn. 15, 281. An indulgence letter of Arcimboldus from the original. 15, 277. A letter of indulgence signed by Tetzel's hand. 15, 256: A letter of indulgence from Tetzel, given to the priest and sexton in Schmiedeberg, because of a host that had escaped from the monstrance. 15, 282: A letter of indulgence from Tetzel from 1517. 15, 353: Letter of indulgence from the papal nuncio Raymundus Peraldus, because he had been sent as commissary general of indulgences to Germany, Denmark, Sweden and Liefland. 15, 160. Two letters of indulgence, which Daniel von Büren and Heinrich Grashof had solved from the commissary of indulgences Raymundus Peraldus. 15, 170 A letter of indulgence issued by Samson. 15, 285. Letter of indulgence for Caspar Seywath, who contributed to the defense of the Catholic religion against heretics 15, 53 f.; for Duke Wilhelm of Saxony and wife,
who paid their contribution to the war against the Turks 15, 55; for Wolfgang Peilike, Mayor of Leipzig, issued by Raymundus Peraldus 15, 167; for Lord Bertoldus, who contributed to the building of St. Peter's Church 15, 247; for Adam Leuterer and wife, because they "for the promotion of the holy crusade against the cruel Reussian heretics" from their estates have contributed God-fearing 15, 221 ff.; for Meckel, widowed Rodt, and Peter and Adam Rodt, issued in the name of the Archbishop of Mainz and the Gardian of the Minorites under the seal of the building of St. Peter's Church 15, 355; for the soul of the deceased mother of Joh. Dytting, who deposited an alms in the box for the building of St. Peter's Church in Rome 15, 224 f.; for the Church of All Saints at Mulhouse 15, 23; for the Church of St. Mariä zu Geithen 15, 24; for the church zur Lieben Frauen in Dresden 15, 33;' for the church zu Weickershahn 15, 34; for the church zu Pfafroda in Meissen 15, 36; for the church zu Westhausen 15, 37; for the church zu St. Marien in Danzig 15, 40; for the church at Trier, especially on the unsewn skirt of Christ 15, 41; for the church at Eilenburg 15, 45; for the church at the Holy Cross in Dresden, granted by Raymundus Peraldus 15, 168; for the church at Memleben 15, 18. 39; for the church at Lommatsch 15, 17; for a chapel at Ziegenhain 15, 29; for a chapel at Hofstedt 15, 27; for the renovated Sonnenfeld monastery 15, 20; for the hospital St. Martini at Nordhausen 15, 21; for the new hospital at Halle in Saxony 15, 19 ; for the church at Bernstadt 15, 16; for the church at Untergreislau 15, 14.
Bull of Indulgence. Excerpt from the Bull of Indulgence of Pope Julius II, which he gave to the knights of the Teutonic Order and to those who helped them fight the infidel Russian heretics. 15, 215 ff.
Formulae of indulgences. Collection of some of the most distinguished indulgence formulas as they were formerly found in the English Officiis. 15, 111 ff.
Indulgences. At the Imperial Diet in Augsburg, it was decided that the Imperial Estates would no longer permit the priestly tithes and the further collection of the indulgences. 15, 473. In Lübeck, Arcimboldus had a silver service made from the indulgenced money, as well as silver kettles and frying pans. 15, 255. Emperor Maximilian revokes his order not to have the indulgence money given to the Dominicans in Augsburg, because they had not asked him for his consent out of ignorance, not out of contempt. 15, 231 f. Emperor Maximilian forbids the
The imperial city of Memmingen also had to pay indulgence money to the Dominicans in Augsburg. 15, 230. The commissary of indulgences Marinus de Fregeno lost his indulgence money from the wagon and did not receive it again. 15, 53.
Trade in indulgences. The trade in indulgences extended until 1521, after which come the matters concerning the Sacramentans and the Anabaptists. 14, 449.
Instruction on indulgences. Indulgence Instruction of Pope Leo X to Ennius, Bishop of Verulan, concerning Switzerland. 15, 291. The Arcimboldus Memories, Instructions and Statutes for those who are, or will be, appointed in the work of indulgences. 15, 256 ff.
Indulgences. Pope Leo X seeks to appease the Swiss, who have become indignant about the indulgences, and promises to punish Samson after an investigation. 15, 289. Emperor Maximilian orders Arcimboldus to lay out his indulgences in the bishoprics of Meissen and Camin. 15, 255. The devil's apostle, the pope, has spread the indulgences everywhere and boasted that he has the merit of the saints in his box and may distribute it to whomever he wishes. 12, 1293. The indulgence stuff lies in the muck, outdated by themselves, and no longer carries money and goods; this is the fault of the obdurate defiance of the papists themselves. 19, 1221.
Indulgence sellers. In his decrees, the pope condemns the impudent activities of the indulgence merchants in the clearest terms, so Luther thought he had the pope on his side. 14, 440.
Market of indulgences. The market of indulgences of the Antichrist in Rome, devised by the devil, deprives people of money, goods, body and soul and destroys the merit of the Lord Christ. 19, 775.
Preachers of indulgences. In the beginning, Luther had not attacked the pope and his teachings, but only the gross abuses of the indulgence preachers in order to defend the pope's honor and power. 14, 477. The preachers of indulgences threaten that Luther should be burned within a fortnight or certainly within a month. 15, 2379 f.
Abraham. Abraham means: the heap father. 3, 284. Abraham is called God's friend. 3, 299. Abraham has seen God in the image of man. 8, 306. Abraham's bosom, in which the Gentiles are also gathered, is the faith of Abraham, through which they also come to the promise. 1, 1052. Abraham's faith is called by Christ himself the bosom of Abraham. 3, 221. Abraham's bosom is now called Christ's bosom. 3, 673. Abraham saw Noah together with the other nine patriarchs that followed and lived with them, some of them also.
Abraham survived long after, as Shem, Salah, Boar. 20, 1868. Abraham with his descendants is the regent of the third millennium of the world until David. 14, 573. That which is praised of Abraham, that he fears, loves and honors God, is not only said of faith, but of the whole service of God, the tree with the fruits. 1, 1537. Abraham goes out of Ur in Chaldea, where he had his house, farm, land, household, servants, friends and relatives, and follows an unknown, on the word of promise. 1, 758. This was the only consolation of Abraham in this great trial, that he should sacrifice his son, that he knew he had a command from God. 1, 1502. The picture of Abraham wanting to sacrifice his son is not commonly painted correctly. It was not a sword that he took, but a knife etc. 1, 1507. That Abraham became such a great man was due to God's calling, grace and goodness. 3, 211. With the calling of Abraham one can prove the doctrine of grace against the doctrine of one's own merit and good works. 1, 730. God was Abraham's God without the law and before the law was given. 3, 737. Abraham rightly recognized and believed in the Holy Trinity. 3, 670. Abraham and Moses were two good Christians. 3, 671. Abraham and Isaac are examples of the article of the resurrection of the dead, for both believe that God will surely raise the dead. 1, 1518. Nimrod's mob or heresy at Babel has increased to such an extent that it has defiled the descendants of the saints with its poison. Abraham was an idolater. 1, 722. Abraham was also idolatrous. 3, 211. Abraham was also almost devoured by the Nimrodic church, but held back by the word of the Lord to let go of the godless people etc. 1, 711. Moses is silent about the person of Abraham and praises nothing about him, but he praises God's mercy that He did not let such an idolater get stuck in idolatry. 1, 730. Noah is called a pious man; Moses does not give such a title to Abraham because he had been idolatrous with his father and brothers. 1, 729 f. Abraham waits 25 years for the fulfillment of the promise that God would multiply his seed. 3, 221. Abraham had to fight the long delay with unbelief. 3, 221. Abraham understood the promise of the blessing in his seed, therefore he rejoiced, as Christ says. 3, 665. Abraham alone has the promise of blessing, therefore he becomes a blessed man of God.
tes. 1, 909. The blessing of God was not only to remain on his blood descendants through the seed of Abraham, but also to be spread among all the Gentiles. 20, 2024. From the saying: "In you shall be blessed" etc. it follows that all nations before, under and after Abraham are cursed if they are not blessed in the faith of Abraham. 9, 329. it is not said that all generations should gather to the Jews, but that the blessing of Abraham should come from him to the Gentiles. 1, 749. That all generations shall be blessed in Abraham is not to be understood of the generations of one time, but of all generations, as long as the world shall stand. 1, 748. He alone has distributed the blessing of Abraham among all nations, is the Son of God, our Lord and Savior Jesus Christ. 1, 748. Also other nations have been made partakers of the blessing of Abraham, as Pharaoh in Egypt, Job, at Babylon Nebuchadnezzar and Evil Merodach, in Persia Darius, Cyrus etc. 1, 746. As the main property, the blessing, is Abraham's, his seed and all the people on earth, so they must also all be counted Abraham's equal heirs, seed and children etc. 12, 285. Everything must be blessed that is to be Abraham's seed and heir, as the words of the promise compel. Now no one is blessed, unless he believes. 12, 285. Abraham and the prophets saw Christ, not with bodily eyes, but with the face of faith in the heart; that is, Abraham recognized Christ. 11, 573. Abraham kept the divine promise or word everywhere, and waited for another city or dwelling place than this earthly one. 1, 1305. If you look at Abraham the faith, the love, the humility etc. he surpasses all people, like Hilarion and Antonius, who chose their cross themselves. 1, 1355. Abraham is praised by God as a great, high doctor or teacher, and one who can pray mightily and powerfully. 1, 1333. Of Abraham, renewed by faith and born again by the Holy Spirit, the Scriptures proclaim that he will be the father of many nations. 9, 322. From Abraham's example, one could better learn the whole doctrine of good morals and honorable conduct, as it was taught by Aristotle, the jurists and the canonists. 1, 1641. Abraham is presented to all as a pattern of how they should become righteous before God, namely 1. without works, 2. without law, 3. his works are seals of the righteousness of faith. 9, 1877. The holy fathers and great heroes Abraham, David etc. have believed God, therefore
they also did such great things. 1, 1499. Abraham was righteous before the circumcision through the promise, which he took out in faith. 1, 1021. Abraham was not justified by going out of Ur in Chaldea, but he was already justified before, because he believed the promise of God. 1, 760. Abraham was justified by hearing the word and believing; after that he did righteous works by following the calling of Christ etc. 1, 760. Abraham has the testimony in the Scriptures that he believed God, and was justified by faith. 3, 736. Abraham was given righteousness, life and salvation without the law and before the law. 9, 403. Abraham was justified by faith without circumcision and before it, four hundred and thirty years before the law. 9, 320. God gave Abraham the Gentiles for an inheritance, not through the law and circumcision, but long before, through the righteousness of faith alone. 9, 322. If Abraham had not been righteous before, and not full of righteousness and faith, he would never have sacrificed his son. 1, 1581. Abraham became righteous before the law, both Mosiah and circumcision, through faith and a father of all believers. 14, 103. Abraham received from God the second gospel of Christ, that through his seed all nations on earth should be blessed. 3:11 Abraham and all believers were justified and saved through faith in the Lord Jesus Christ. 3, 672. Not those who are born of Abraham's flesh, but those who are born according to the promise, are Abraham's children. 1, 994. Since the godless synagogue no longer feared God, killed his son and cruelly persecuted his word, the fleshly lineage of Abraham has ceased etc. 1, 1056. Abraham's descendants have their end and cessation in Christ, who is the head and founder of a new generation. 1, 1056. It is certain that Abraham's seed is no more. For after the destruction of Jerusalem neither kingdom, nor people, nor generation, nor sacrifice remained. 1, 1025. Abraham's and his seed's descendants have now ceased for longer than 1500 years, for they have neither temple, priesthood nor kingdom. 1, 1068 f. Abraham lacked nothing in nobility of blood or birth, nor did it help him that he should be counted among God's people, but was idolatrous. 20, 1868 f. After Abraham was called and sanctified by God's word and his faith, he boasts of his
He does not have birth and virtue, because he talks with God, but humbles himself. 20, 1869. Those who want to be the children of Abraham must, in addition to being born according to the flesh, also be children of promise and believe. 9, 568. God had provided that children of blessing should also come from the natural seed of Abraham, not because of nature, but because of election, by grace. 12, 286. It is decided that Abraham has no seed, but only he who believes, for these are counted as seed to him in the Scriptures. 12, 285. Many of Israel, all of whom are Abraham's seed, his flesh and blood, have been condemned and even now several of the Jews are condemned. 12, 284. Just as unbelief is so strong that it separates the natural children of Abraham from his clan, faith is so powerful that it also makes those who do not have his flesh and blood Abraham's seed. 12, 285. A juggler in the marketplace, when he breathes fire, has a greater audience than the holy man Abraham who walks in faith and word. 1, 1302. All kings' victories and triumphs are nothing compared to the friendship Abraham has with the divine majesty that talks to him, rules him, loves him and sustains him. 1, 861. Abraham has the hope from the Holy Spirit that he would be victorious and deliver Lot; thus he surpasses all the triumphs and glorious victories of all the Gentiles. 1, 889. Abraham's household have been at least with a thousand people. 1, 887. Alexander, Hannibal, Scipio have emulated each other in contentious deeds, but Luther holds Abraham above them all. 1, 889. Abraham did not defeat and scatter his enemies with sword and armor, but by faith. 1, 891. Abraham does not accept the goods offered to him by the king of Sodom to show that he does not seek temporal blessings but the promised eternal goods. 1, 916 f. Abraham did not tithe from the spoils but from his own goods to Melchizedek. 1, 912. By God's stunme itself it is declared that Abraham is the high priest, with whom one should certainly find God's word, forgiveness of sins and eternal life. 1, 1332. The preaching of one and the same God went first to Abraham, but afterwards to all the Gentiles. 9, 325. In the knowledge of Christ and the faith in his word Abraham became blessed and has not seen death. 13, 1743. In the sermon of Melchizedek, it is testified that with Abraham and his family was the church, the kingdom of heaven, blessedness, forgiveness of sin and divine blessing. 1, 909. It is
There is no patriarch with whom God has spoken so often as with Abraham. 1, 1054. Abraham saw the day of the Lord in spirit and faith, but we see this glory face to face, because we hear that God speaks with us etc. 1, 863. Abraham saw that his Son, Christ, must die and rise again from death, bringing righteousness to all the Gentiles. etc. 3, 666. If the seed of Abraham is to give the powerful, mighty blessing, he must also be the right, natural, almighty God. 3, 666. Abraham's seed is right, true, eternal, almighty God, like the Father from eternity, but a different person. 3, 667. Isaac is not so much born of the flesh as of the power of the promise, therefore Abraham's right seed is the seed according to the promise. 1, 1132 f. Paul makes three kinds of Abraham's seed: first, the fleshly, which has no promise from Christ; second, the fleshly, which has it; third, the spiritual, which believes it. 1, 1397. Paul explains the seed of Abraham and interprets it from the Lord Christ, against the mad dreams of the Jews. 1, 1560. To redeem all nations from the curse is a divine and not a human work, so this seed of Abraham is true God and man in one person. 1, 1570. The seed of Abraham is not born from any of his sons, which the Jews have always seen and waited for, but only from his only daughter Mary. 7, 1440. Whoever believes in the blessed seed of Abraham, calls on him, confesses him and remains attached to him, all malediction is forgiven and all blessedness is given. 7, 1440. Abraham's seed is called David's seed afterwards. 3, 665. Abraham believed that God would help the world through his seed. 3, 737. The promise given to Abraham that his seed would be innumerable like the stars in the sky, refers to the spiritual and heavenly seed. 1, 940. Since the spiritual seed, promised to Abraham, has come, the fleshly lineage has ceased, also the sign of the same lineage after the flesh. 1, 1057. As Abraham's children are not counted those whose natural father is Abraham, but those who believe according to the example of the believing Abraham. 1, 1132. All who believe according to Abraham's example are Abraham's seed and partakers of the blessing, whether Gentile or Jew, circumcised or uncircumcised. 1, 1101. No other people on earth can become Abraham's children than those who are of broken spirit, and that by special and pure grace. 1, 1438. We are Abraham's seed and heirs in truth, not according to the flesh,
but according to the promise, because we are the ones remembered in the promise. 8, 1509. Abraham has no other seed than the promised blessed seed, God grant they may be his flesh and blood or not. 12, 286. We and all Gentiles who are Christians in the right faith are Abraham's seed, not fleshly but spiritually, through faith in Christ, his seed. 12, 285. Among the seed of Abraham, Christ is the chief, from whom Abraham himself and all the seed of Abraham, as brothers and fellow heirs, are blessed. 12, 284. Those who have the promise and believe are the true children of Abraham and therefore God's children. 9, 568. The true seed of Abraham are those who are Abraham's children both physically and spiritually, who bring with them not only flesh and blood, but also his spirit and faith. 12, 284. Abraham did not become God's child through his birth from the archfathers, but he had to accept a new birth and become a believer. 5, 1002. Around the year 2080 of the world Isaac is sacrificed, and the blessing in the seed of Abraham, Christo, is promised. 14, 577.
Abram. Abram is called a father of faith. 3, 221. Abram is called a high father. 3, 284. Before Abram thinks of converting, God comes before him, takes him out of error and sets him in another being. 3, 216 f. Abram follows the word alone, though he sees nothing. 3, 220. Abram was enlightened by God through special grace, so that he recognized that only faith in the future seed was valid before God. 3, 214. Abram is an example that God lifts few people into heaven who are pure, but lifts all out of the mud. 3:215 God calls Abram while he is still in sin; it is not written that he ever did a good work, sacrificed or built an altar. 3, 216. It was as difficult for Abram to leave his country as it would be for a Carthusian to leave his nature and order. 3, 217. Abram goes into battle in faith. 3, 246. Already in Abram's time the priests took the tithes. 3, 258. Abram did not seek his own benefit, but only that of his neighbor. 3, 261. Abram is the example of a man who freely clings to God without all avarice. 3, 259. Abram's faith is so highly esteemed that he is therefore righteous and holy before God. 3, 264. Four hundred and thirty years are reckoned from Abram to the exodus from Egypt. 3, 271. Abram was justified by faith without works. 3, 265. Abram is about thirty years ahead of
He went out of Chaldea after the death of his father. 3:215 Abram was comforted and raised up by the gospel: "I will raise up such a man from your seed as will bless all the earth. 3, 217. God also lays the holy cross on Abram. 3, 222. Abram was cursed, condemned, mocked and scorned by many, because he was a stranger in the land, among his enemies. 3, 222. Abram preached God's word and also lived as he believed. Because of this, the people became hostile to him. 3, 228. Abram preached exactly what we preach in the Gospel. 3, 229. Abram was holier than any pope or bishop has ever been, and he also led the spiritual ministry better. 3, 229. God gives more to Abram than to the whole kingdom of Egypt. 3, 235. Abram was commanded by the Holy Spirit to build altars. 3, 231. Abram built an altar at Sichern, then again at Bethel, so that he would have a place for himself and his household to gather to hear the gospel etc. 3, 228. God drove Abram through the famine to Egypt, so that he could also profit there through his preaching. 3, 234. Abram and Nahor took two sisters, their biological brother's daughters. 3, 210.
Absalom. Absalom means a father of peace. 4, 303.
Departure. It is natural to grieve over the departure, but besides this, hearts hold on to the consolation: "It is a matter of a little time, and then we will be together again. 13, 1332. The departure of our loved ones from us should not be different in our hearts than if they had left our country for another country, where we will follow them after a short time. 13, 1331 f.
Absolution. Through absolution, you are truly absolved of your sins and have nothing to fear from death, the law or Satan. 6, 146. Before the word of absolution, the law, sin and death immediately flee. 6, 145. 6, 145 Where the doctrine remains pure, life and the sinner can still be counseled well, for there one has absolution or forgiveness. 7, 932. The gate of absolution should never be closed in front of poor sinners, let them fall as low as they want. 2, 1006. It is part of confession that you hear the absolution with right faith and do not doubt that the words spoken by the one to whom you confess are spoken by God Himself. 11, 621. The words of absolution are spoken by men, but the works they accomplish are not the works of men, but of God.
6, 147. You should trust in the priest's absolution just as firmly as if God sent you a special angel or apostle, yes, as if Christ himself absolved you. 10, 1997: Even if one did not confess anything, it would still be useful to hear absolution and God's word for the sake of faith, so that one would get used to believing in the forgiveness of sins. 10, 1242. When we hear the word of absolution and forgiveness proclaimed to us by Christ's command, we owe it to ourselves to believe it as proclaimed to us by Christ himself. 11, 760. If an appointed minister, or whoever is in need, pronounces absolution to his neighbor, it is to be considered as if Christ Himself had done it. 11, 765. Absolution is not ours, but Christ's command and word, therefore just as good and powerful as if it had come from His own mouth. 11, 722. We praise and keep confession not for its own sake, but for the sake of absolution; that is the precious jewel of it. 11, 722. Because it is necessary to preserve the preaching and proclamation of the forgiveness of sins in the church, one should also keep absolution. 11, 721. The same word that is proclaimed to everyone in general in the preaching of the Gospel is said in absolution to one or more who desire it. 11, 721. If only the one who asks for absolution goes in faith and seeks it in faith, his request is granted, even though the minister of the word is unbelieving. 12, 1835. As you hear in the sermon in general that Christ died for all sinners, so you hear in absolution in particular that such death and dying is for you etc. 13, 947. Through absolution I receive, if I believe the word, forgiveness of all my sins, and I receive a gracious God. 5, 242. The absolution for Adam and all of us is the saying Gen. 3, 15. 3, 66. If God says to you in absolution: Your sins are forgiven, it is as certain and true as on the word of Christ the Son of the King has been healed. 13, 2479. 13, 2479. I feel that I have been a bad boy, and still am, and yet I should say: All my sins are forgiven me through the word of absolution. 13, 2496. In absolution the devil must also give way, not to me, who am a poor sinner and wretched man, but to the word that Christ has left us on earth. 13, 1704. If you receive from a. If you receive absolution from a preacher or Christian brother, be sure that your sins are forgiven, for it is God's word and God's office. 7, 1738. To be baptized or to receive the sacrament is also an absolution, since every one is in
The forgiveness of sin is granted in the name and by the command of Christ. 11, 722. If you are forgiven your sin in absolution, then doubt as little as if God Himself had spoken such words, for God Himself pronounces such a judgment. etc. 13, 919. Absolution is nothing other than the gospel, told to an individual, who thereby receives consolation for his confessed sin. 16, 1795. God has given us his absolution abundantly and much, none of which is to be despised for the sake of the other. 20, 84. In absolution, the merits of Christ act on the word of the priest if the sinner believes, otherwise not at all. 1, 8, 863. Whoever doubts that his absolution is pleasing to God doubts at the same time that Christ is telling the truth. 19, 762. He who is absolved by the key should rather die and renounce all creatures than doubt his absolution. 19, 762. As uncertain as both the priest and the sinner may be about repentance, absolution is strong if the man believes he is absolved. 19, 762. Uncertain absolution is as much as no absolution, yes, it is as much as lies and deceit. 19, 922 f. Christ does not know of a false key such as the pope has; absolution is true, certain and eternal, even if you do not believe in it. 7, 994. The pope places the power of absolution on the repentance, confession and satisfaction of the one who receives it. 7, 993. The pope taught in an Anabaptist way: I absolve you from all your sins; if you have repented of the sin enough, absolution is right, if not, it is not right. 7, 993. The sin should all be gone through absolution; so the papists first impose on people to do enough for it, and force people from faith to works. 11, 589. In the papacy, absolution takes place not only in the name of Christ, but in the name of the Mother of God, the holy apostles and all the saints. 13, 537. 1921. In the papacy, we made the confessors tired, so they made us anxious with their conditional absolutions etc. 22, 556. Because the fanatics are secure and have no challenge, they despise the comfort of absolution and want to take it away from those who need it. 17, 2022. Luther and Melanchthon answer the Council of Nuremberg to its request that public absolution is neither to be punished nor to be rejected. 21b, 1812 f. Luther gives the Nuremberg council an expert opinion on the use of public and private absolution to reconcile the two parties. 21b, 1847 ff.
Formula of absolution. A general absolution formula written by Luther himself. 21b, 2423. The monks' formula of absolution. 9, 209.
absolve. Since God Himself ordains and commands to absolve and bind, this happens by virtue of Him who ordains and establishes it, namely God etc. 12, 1888. 12, 1888 If a common Christian man absolves you and you can grasp the word with firm faith, as if God were speaking it to you, then you are absolved in the same faith. 10, 1235. D. Staupitz said: "Lawyers, theologians and physicians are to be reported correctly, so they can also advise, help and absolve. 22, 562 f. No one pretends that the power to absolve was given to the priests alone, but believes without doubt that it was given to all Christians. 12, 1835 f. Christ has clearly given the power to absolve to every believer. 19, 87. If one baptizes or absolves in jest, that is, does not absolve, nevertheless he really and truly baptizes and absolves, provided the one who is to be baptized or absolved believes. 19, 124. No one can be absolved unless he promises to amend his life. This includes believing in Christ and changing and improving one's life. 22, 563. Rather, a person should be asked whether he believes he will be absolved, as if he had true repentance. 19, 763. Whoever absolves you, holy or unholy, high or low, poor or rich, priest or priest, believe that God absolves you through him, and you are absolved. 15, 1512. Whoever is absolved by the priest is absolved before God, and the keys are not able to do more, because as much as you believe, not as much as the priest wants. 15, 1512. Since in the priesthood atonement is made for sins and enough is done, it cannot be called absolved. 22, 1622. As the barefooted absolved the people on their own repentance and confession, the merit of the saints and their order. 11, 758 f.
Abbot. An abbot said when his humble brothers bent very low toward him: They do not mean me, but look at the keys on the belt. 5, 837. Abba in Hebrew means a father, from where it has come that some monasteries are called prelates abbot. 12, 242.
Apostate. If a Christian becomes an apostate, no greater enemy of the church and the true religion will be than he. 2, 629. An apostate Christian even becomes a bitter enemy of the Christians. 20, 2068.
Deviation. God does not only punish unchastity, evil desire, avarice etc., but greater things, namely the deviation from God, that the whole nature does not ask for God etc. 5, 526.
Academicians. The Academicians were so named from a building in Athens in which they taught. They did not differ much from the Peripatetics and the Stoics. 22, 1830.
Accursius. The jurist Accursius freely confessed in a dark passage that he did not know how it should be understood. 2, 1927.
Eight. The number eight is frequent and sacred in the Holy Scriptures. 4, 521 f.
Arable land. We now sell our fields for half the fruit that grows on them, but in such a way that the farmers have to pay for the costs and do all the work. 2, 1818.
Ackermann. There is not enough work for a farmer, and he accomplishes nothing where God himself does not do it, through our efforts, thoughts and counsel. 5, 652. David even makes a farmer out of God, as he himself has to build the field and watch it everywhere. 5, 654.
Acta Augustana. Proceedings between the papal legate Cajetan and Luther at the Diet of Augsburg in 1518 (Acta Augustana.) 15, 448 ff. Luther indicates to Spalatin his intention to prepare the so-called Acta Augustana for publication. 15, 2409. The Acta Augustana are now finally printed with the approval of the Elector. 15, 2428. Luther's Acta Augustana are published. 15, 2427. It was made difficult for Luther to publish the Acta Augustana by the Saxon court. 15, 625. Luther puts the history of his trade with Cajetan into print under the title-Acta Augustana. 15, 612.
Acta Jenensia. Acta Jenensia oder Martin Reinhards, Predigers zu Jena, Bericht von der Handlung zwischen D. Luther und D. Carlstadt zu Jena. 15, 2028. These are published to damage Luther's good name, and in them the truth is mixed with lies. 15, 2036 f.
Adam. Adam, from whom we come, was a sinner, his reason was blinded, his flesh corrupted with evil desire and love for gross sins and unbelief etc. 3, 46. God restored Adam to the state of grace. 3, 65. Adam's example shows that God does not want us to despair or despair when someone has fallen. 3, 66. Adam believed in the gospel. 3, 11. Adam became a Christian and was saved through the first gospel. 3, 11. Adam also had to work in paradise and not walk idly, but he would not have done it with unwillingness and would not have become sour. 3, 57. Adam should and could have resisted the temptation of the serpent if he had wanted to. 3, 73. Adam willingly consented to the devil's counsel.
3, 77. We are all in Adam's case. 3, 79. Adam blames himself on the woman and thereby punishes and blames God who gave him the woman. 3, 82. Since Adam heard God's voice, he felt death. 3, 67. In Adam we are all cursed and condemned; but this ceases when Christ comes, who brings blessing for the curse. 3, 224. What was laid out for Adam to curse, we all encounter because we are his children. 3, 66. From Adam God takes eternal damnation and gives him eternal blessedness, for no merit, but for nothing. 3, 93 f. Adam had Christ in his word, just as we have him. 3, 85. Adam had the same gospel, but not as clearly as Abram. 3, 225. Adam was a Christian long before Christ was born. 3, 85. As soon as Adam, Abraham, Isaac and all the holy fathers started to rely on their own suggestions, everything went back immediately. 5, 1397. Adam after the fall and all patriarchs and prophets have known God through the son and hoped for the future and promised Messiah. 7, 1710. Adam's children are such fruits: If God keeps them meager or lets them suffer poverty, they grumble; if he gives them enough, they despise him and forget about him. 3, 1865. All children of Adam are idolaters and guilty of the first commandment. 3, 1136. Answer to the question: Why did God allow Adam to fall, and why does he let us all be born infected with the same sin etc.? 18, 1840. There has not been a more miserable man than Adam, for he has been burdened with the terrible conscience that he has brought all his descendants to ruin through his sin. 14, 498. Adam lived 930 years in the faith of the promised seed, even though he died daily from the serpent's sting. 14, 531. Adam could not have lived a moment if God had not given him the comforting promise of God's son, who was also to be Adam's son etc. 14, 498. Adam lived with all the patriarchs except Noah, who was born in the 126th year after Adam's death. 14, 533. The first millennium of the world begins with Adam and ends with his seventh descendant, Enoch. 14, 535. Adam lived longer than fifty years with Lamech, the father of Noah, and saw all his descendants until the ninth generation. 1, 416. Adam with his sons lived until Lamech, Noah's father. 3, 131. From Adam to the flood are a thousand six hundred and fifty-six years. 3, 131. From Adam's death to the flood there were not much more than 700 years. 3, 131. If
If Adam had remained in innocence, he would have had a future and eternal life after this natural life. 1, 105. All animals, indeed the whole earth with everything that grows on it, is subject to Adam alone, whom God sets as king over all creatures by an explicit command. 1, 80. 1, 80: What we are able to do over the animals after the fall is not due to the dominion Adam had, but to art and diligence. 1, 82. Before the fall Adam lived in gentle peace and security, without all fear and danger, was wise and understanding, sincere, pious, and free from all misfortune. 1, 79. Before the fall, Adam lived in supreme pleasure and security, fearing neither fire nor water nor any other misfortune, so that this life would be challenged. 1, 76 f. Before the fall, Adam's face was sharper than that of lynxes and eagles, and his strength greater than that of lions and bears. 1, 75. To the inward. Adam's perfection was joined by the most excellent power and glory of the body and all the members, so that he surpassed all living creatures. 1, 75. Before the fall Adam's mind was completely pure, the memory completely good and fresh, the will completely sincere and true. 1, 75. we align the preservation with swords, spears, cans, walls, fences, ditches etc. since Adam only needed a hint. 1, 126. All that is in all wise men's books, taken together, is not equal to the wisdom that remained in Adam after the sin, but is now almost extinct in his descendants. 1, 146 f. Adam could rule lions, bears, wild pigs, tigers etc. with one word, and force them to do all kinds of things that are according to their nature. 1, 146. Adam was righteous, upright, of an excellent mind, and upright, yet imperfect will, for perfection was saved in the spiritual life. 1, 140. All the words and works of Adam in the state of innocence were truly God's words and works. 1, 166. What Adam spoke before sin was spoken from the spirit of God, and was as much as if it had been spoken by God Himself. 7, 967. Before Adam fell, there would have been no need for a carpenter, mason, tailor, cobbler or house. 22, 160. Adam drank water, ate the fruit of the trees, and put on a fur of skins. 22, 159. There is no doubt that Adam had a very beautiful body and that he saw the eighth grandson. 22, 159. The light of the eyes, the ears and other limbs have all become infirm through sin, and are no longer as healthy as they were in Adam before the
Fall. 5, 482. Through the fall of Adam, the will, the mind and all natural powers are so corrupted by sin that he has a perverse desire in all things contrary to the will of God. 5, 481. Adam, as a right bishop, preached to his children before all others about our Lord Jesus Christ, who should crush the serpent's head. 13, 2469. Through Adam God preached and punished Cain. 3, 114. Adam practiced both the spiritual and the temporal office. 3, 106. Adam also already wielded the temporal sword. 3, 175. If Adam had remained in his innocence, he would have kept the seventh day holy, taught his descendants of God's will and worship etc. 1, 96 f. The question: "Where is your brother Habel?" Adam spoke through the Holy Spirit as in the person of God, which he led as a father against the son. 1, 346. Because from Adam's flesh and blood the begotten seed was to be born, the curse is not placed on his person, but on the earth. 1, 355. Adam received the hope of life, because he heard that Satan's tyranny should be trampled and destroyed. 1, 240.
Adam, the old one. The old Adam is to be plagued and crucified throughout life by the thorns of the evil conscience, so that he may be killed with his evil desires. 6, 181. The tools with which God works the old Adam are evil tyrants, devils, red spirits, false brothers, hunger, pestilence, disease, dungeon, rope, sword etc. 5, 1088. After baptism, much of the old Adam still remains, because sin is forgiven in baptism, but we are not yet completely pure. 12, 1169. The old Adam wants to be driven and grasped under the spurs, and thus chastise the lazy wretch, so that he walks as the soul walks. 12, 1124. Even though I have a good conscience before people and practice love from a pure heart, the old Adam, the sinful flesh and blood, is and remains in me. 9, 899. The old Adam and unbelief is only attached to the present. 3, 221.
Adam, the last. The last Adam, Christ, was made into spiritual life, that is, he no longer does any bodily thing or work, but is a different being and yet a true man. 3, 60 ft
Adam and Eve. The creation of Adam and Eve seems unbelievable to us; of the present procreation and birth we do not wonder so much, because it is common and goes on daily. 1, 153. Although Adam's and Eve's flesh must die, they still hope for the sake of the
For the sake of the Son of God, a resurrection and eternal life. 1, 242. In the case of Adam and Eve, this was the highest sin, that they let themselves be led away from the word of God by the cunning deceit of the devil. 3, 80. Through Adam and Eve, the one who forsakes God and follows the devil should be made wise. 3, 100. Everything that Adam and Eve lost in paradise, Christ brings back. 3, 656. Adam and Eve are not only parents who feed and instruct their children for this life, but also lead a priestly office. 1, 302. Adam and Eve preach to their children about the hope of the future redemption, and exhort them to gratitude towards God. In this opinion they made their sacrifices. 1, 302 f. Adam and Eve warned their children against sin and also preached of the promise of the seed and future redemption from all misery and misfortune. 1, 302. Luther holds that Adam and Eve also had daughters at the time when Cain killed Abel. 1, 344. Adam and Eve would have soon passed away and died from great heartache after the fall, but they were comforted by the promise of faith in the seed of the woman. 22, 162. Adam and Eve had the most beautiful and pure bodies, senses, minds and wills, without any evil desire; now they have become disguised and the devil's larvae. 22, 152. Adam and Eve believed that Christ, the Son of God, would become man and redeem them from sin, death, the devil and hell. 3, 654. Adam and Eve did not know that Christ would be born of a virgin. 3, 654. Adam and Eve were brought back, not to the life they had lost, but to the hope of life. 1, 242. Adam and Eve understood and knew about all senses, species, strength, powers and opportunity of all animals. 1, 80 f. Adam and Eve had certain knowledge of the stars and the whole of astronomy. 1, 81. Adam and Eve were so closely connected that they were of one mind and will. 1, 82.
Nobility. The nobility should lead a high courage and spirit, be concerned with public business, protect their own and be an example of virtue to others. 1, 879. A praiseworthy noble is one who fears God, honors his word, is faithful and obedient to his prince and lord, and rules his house demurely and honestly. etc. 19, 1892. A disgraceful nobility is one that despises God's word, whores and bubets, is proud and hopeful, usurps, oppresses poor people, is unfaithful and disobedient to princes and lords. 19, 1892. It is not in vain that the Abel
The nobility at court and also otherwise corrupts itself from youth with revelry, gambling, peasantry etc., especially in the wine countries. 5, 877. 5, 877. The majority of the nobility now behaves so blasphemously and shamefully that the common man has the evil delusion that the entire nobility is thoroughly useless. 5, 1132 f. The nobility and peasants not only despise God, but also rob and steal from the Gospel, which they are not given, but are obliged to give. 5, 1058. Of the cowardice of the nobles in the peasant revolt and their present loud-mouthedness. 5, 1187. Our nobility despises all others who are of lesser sex and standing than they, and tramples them underfoot, as it were; this is a sure sign of their ruin. 2, 1371. Those of the nobility buy all grain from the peasants and lay it down, making a wanton theurge. 22, 225. Those of the nobility scratch and scrape, grow rampant and are in a state of upheaval. 22, 225. Some of the nobility pretend that they need neither pastors nor preachers, that they can learn it from themselves, and they leave the preachers to suffer misery. Luther tells Spalatin that he is being held back by the tears of his wife, that he will not come to Spalatin's wedding because of the danger threatening him from the nobles, for the sake of the liberation of the nuns. 21a, 806 f. Several of the German nobility offered Luther protection and refuge, as, Hütten, Sickingen, Schaumberg and probably a hundred others. 15, 1630 ff. Luther has a letter to the emperor and the nobility of all Germany; the interpretations of the Epistles and Evangelia are being prepared for printing. 21a, 266. The book to the Christian Abel of the German Nation is published. 15, 2505. In the book "An den christlichen Adel deutscher Nation" (To the Christian Nobility of the German Nation) etc. Luther exposes the ungodly arts and violence of the papists. 15, 1638. Luther reports to Johann Lang that his writing "To the Christian Nobility" etc. is not entirely disliked by the court. Melchior Lotther had already sold 4000 copies. 15, 1638 f.
Adelmann. The style of the "unlearned canons" fits both Oecolampad and Conrad Adelmann, the brother of Bernhard, who seems to be more important to Luther than Bernhard, 15, 2490.
Eagles. Of the different species of eagles. 7, 1346.
Adoption. The first example of adoption in the Holy Scriptures was that of Sarah. 2, 1848.
Adrian. Adrian, Cardinal of Tortosa, approves the verdict of condemnation of the theological faculty of Louvain on Luther's teachings. 15, 1345.
Adrian, Matthew. The Hebrew professor in Wittenberg, Adrian, rages violently against Luther, attacks his sermons and wants to teach him the Gospel, while he does not understand his Moses. 15, 2462 f. Luther recommends Matthew Adrian for employment as professor of Hebrew. Language. 15, 2477. The Hebrew professor in Wittenberg, Matthew Adrian, has become an enemy of Luther because of the teaching of the faith. He is of no use and must soon be dismissed. 15, 2438.
Advent Postil. Luther's dedication of his Latin Advent Postil to the Elector Frederick of Saxony. 21a, 337 ff.
Advocates. How legal scholars, advocates, procurators etc. neglect their office in an ungodly manner. 14, 1047.
asterreden. He who likes to yap and talk is not a man's friend; indeed, he is a common enemy of human nature, like the devil. 7, 809.
Asterreder. After-readers are those who do not let the knowledge remain when their neighbor sins, but carry it to all corners, tickling and tickling themselves 10, 77.
Agatha, St. Agatha, of noble birth, walked not only with a veil, like a woman, but even in the dress of a slave. 3, 1235. Since St. Agatha was executed for confessing Christ, she said that she would be led to the inclination and delicious meal. 5, 466. The young maidens St. Agatha and Agnes went to the torture as happily as if they were going to the dance, and mocked their angry tyrants for it. 8, 742. Since St. Agatha went to the prison and to the torture, she said she was going to a feast and to the wedding. 7, 98. Since St. Agatha confessed her faith in Christ in court and punished idolatry, she had to hear: It is a loose, frivolous maiden, she still wants honor and glory from it. 7, 1083 The judge had St. Agatha dragged into a house of shame, so that she should be disgraced there, but there was soon a church. 7, 1257. St. Agatha went boastfully to the prison as to a banquet and said: If you do not let your executioners touch my body, my soul cannot go to paradise with the palm of victory. 10, 1902. Narrative of St. Agatha: When she was led to death, she said she was going to the dance etc. 13, 1881.
Agathon. Saying of Agathon, when he was afraid to die. 4, 464. The holy father Agathon carried a stone in his mouth in the desert for thirty years, so that he would learn to be silent, but he prayed with his heart. 7, 759 f.
Aegidius. Luther recommends the priest Aegidius in Kröbeln to Jonas for better care. 21b, 2356 f.
Agnes, St. The virgins St. Agnes and Agatha have defied death and the devil. 3, 791. Also young children and virgins, as St. Agnes, a maiden of thirteen years, sacrificed their bodies to God, and honored God with such service. 5, 1039. St. Agnes, St. Agatha, who were virgins of thirteen or fourteen years, went to death with joyful hearts and laughing mouths. 5, 289. When St. Agnes was dragged into the dungeon and was to be tortured, she said that she would not have been otherwise than if she had been led to the dance. In St. Agnes there was not an epicuric contempt of death, but real wisdom, from which she could conclude that life was very close to her. 2, 1903 Agnes, who was eighteen years old, endured the torture cheerfully. 12, 1845. The courage in the holy martyr St. Agnes grows from her belief and certainty that she should be a co-heir with Christ. 12, 1381. The virgins Agnes and Agatha, when they went to the dungeon and to death, made themselves believe and boasted that they were going to the wedding. 8, 397. God also fought and won against the devil through young maidens, the martyrs St. Agnes and Agatha, only because they held on to the word. 9, 838. 9, 838. Those who are baptized are also called to praise, glorify and confess God after their baptism, as St. Agnes, Agatha, Anastasia and others did. 7, 2088. The young maidens of thirteen and fourteen years, as, Agnes, Agatha etc., joked, as they were led to death, as if they went to the dance. 12, 969.
Agnus Dei. Agnus Dei, consecrated by the Pope,
shall do more than God Himself is able to do, as such is described in verses. 16, 2293.
Agricola. M. Joh. Agricola is a beginner and master of antinomianism; Luther has insisted on him, he would have to issue a public retraction through printing. 20, 1612. Agricola's complaint is Luther's apology, Luther's confirmation and his own condemnation. 20, 1658. Agricola blasphemes and condemns our doctrine as impure and false, reviles and disparages us Wittenbergers where he can, most shamefully, deceitfully and maliciously. 20, 1656. Agricola
publicly confesses himself in the complaint that he had condemned and forbidden the preaching of the law. 20, 1658. Agricola says: In Luther's explanation of the epistle to the Galatians there are many passages which we reject as erroneous, so that the doctrine can be kept pure. 20, 1627. Agricola says that in order to keep the Christian doctrine pure, one must resist those who teach that the gospel should be preached only to those whose hearts have been previously frightened and crushed by the law. 20, 1625 f. Agricola surrendered humbly (as shown by word and deed) and promised to desist where he had done too much, and to be like us. 20, 1612: Luther gives his verdict to Count Albrecht of Mansfeld on the dispute that had arisen between him and Ludwig Don Passavant over Agricola's proverbs. 21a, 1356. The three princes of Würtemberg, Hesse and Brunswick complained to the counts of Mansfeld about Agricola's booklet of German proverbs. 21a, 1356. Luther's draft of a vindication of Agricola, in response to the complaint of the three princes of Würtemberg, Hesse, and Brunswick. 21a, 1357 ff. Luther speaks out against Agricola in a letter about his dealings with Duke Ulrich of Würtemberg. 21a, 1361 f. Luther reports to Agricola that the pewter-glass vessel he wanted to send to Agricola has been stolen from him by his Käthe. 21a, 863 f. At his request, Luther sends M. Joh. Agricola to the council of Frankfurt a. M. as a preacher for one month. 21a, 751 f. Luther revokes Agricola's permission to give theological lectures because of his antinomian teachings. 215, 2219. Luther writes to Stratner: If you want to know what vanity itself is, you cannot learn it from a more certain image than from Agricola's (Eisleben). 21b, 2536. Luther speaks out against Jakob Stratner, court preacher in Berlin, about Joh. Agricola, who was called to Berlin. 21b, 2535 ff. Luther trusted Agricola so much that he gave him the doctrine, the church, his house, his secrets etc. 22, 1042. Luther has had Agricola at the table, he has been Luther's good companion, who laughed with him and was cheerful; nevertheless, he is backwards against him. 22, 1028. Luther has taken Joh. Agricola for his most faithful friend, but he has hurt him so much by his betrayal that he can never again include him in the number of his confidants. 22, 1026. Luther reports to Agricola that he has taken in his wife, who is not sick in body as well as in soul. 21a, 983.
Luther warns Agricola against the erroneous teaching that faith can be without works. 21a, 1205 f. Luther informs Agricola that he does not dislike the account of his doctrinal position given in a letter, and that he has not allowed any suspicion to arise against him. 21a, 1261 f. Since Agricola wants to teach repentance out of love of righteousness, he preaches the revelation of wrath only to the righteous and pious, not to the ungodly. 22, 1029. Agricola opens windows and doors to all safety; for he who abolishes the law also abolishes the gospel. 22, 1029. Luther forbade the professors of the university to elect M. Agricola as dean, so that his hopefulness, presumption and disobedience would not be strengthened by it. 22, 1034. Agricola's theses are to be understood in this way: Jonathan is M. Eisleben, who eats honey and preaches the gospel, but Luther is Saul, who hinders the use of honey in the church. 22, 1044. Our Agricola, who "misses" himself a lot and lets himself think, since he has never had any challenge, will do harm after my death. 22, 811. Count Albrecht zu Mansfeld wrote to Luther about M. Johann Agricola: There is a coiner behind it etc. 22, 429. Agricola wants to be alone in great arrogance and to surpass all others by his proud behavior. 22, 1030. Agricola wants to be all alone, the others shall be nothing, and subordinates himself to this by a new doctrine out of a loud will of courage. 22, 1032. Agricola is so insolent, proud and stiff-necked that he wants to make Luther a liar and accuse him of fourteen lies that he is said to have used against him. 22, 1033. Agricola has lied not to men but to the Holy Spirit so often that Luther has no hope of his recovery. 10, 1616. Joh. Agricola and Jcckob Schenk proved their cleverness by dissimulation, and in an admirable manner chased after the applause of men. 22, 1038. Johann Agricola and Jakob Schenk do everything amicably and yet lyingly. 22, 1043. Agricola apologizes and says that he meant D. Creuziger and Rörer, but the Catechism, the interpretation of the Ten Commandments and the Augsburg Confession are Luther's etc. 22, 1029. Luther writes to D. Caspar Güttel about Agricola and his plaint, and asks that he again gather testimonies about his teaching. 21b, 2449. Agricola has done a work worthy of his antinomy; he has secretly escaped to the margrave, breaking the solemn promise given. 21b, 2511. Agricola and Schenk have come to Wittenberg,
the former with a credenza to Luther from the Margrave; but Luther did not want to see or hear him. 21b, 3086. Agricola'^ wife and daughter came to Luther and were very troublesome to him; the daughter was more than befitting a virgin, brash and garrulous. 21b, 3087. Luther sends to Georg Buchholzer an answer to the credence letter of the Elector of Brandenburg for Agricola, but Luther did not want to hear or see it. 21b, 3087. Luther sends Buchholzer's letter to the Elector, in which he indicates that Agricola protects the wrongdoers. 21b, 3097. The Elector testifies to Luther's pleasure that he has not prevailed against Agricola and has not interceded on his behalf. 21b, 3098 f. The Elector informs Luthern that the Margravine at Lichtenberg has agreed to return to the Mark if Agricola and Schenk are dismissed etc. 21b, 3098 f.
Agricola, Ludwig. Luther recommends Ludwig Agricola to Hans Honold, citizen of Augsburg, for support in his studies. 21a, 1164.
Agtstein. The agtstein or amber has great power when the women are to give birth, and against the stone and blow. >Our agtstein or amber is also a resin, because it oozes from a tree and becomes hard. 2, 1124.
Ahitophel. Ahitophel means: My foolish brother. 4, 305.
Akiba. Rabbi Akiba listed all the sayings in the Scriptures of the Messiah before all the people, the person of Kochab, and said: You are the Messiah. 20, 1957. Rabbi Akiba drove the scripture hard: there should be a Messiah among the people of God, the time would be there; so the Jews chose one who was called with the surname Kochab etc. 20, 1957.
Albums. Under the papacy, albums were used on the highest feast days as the most delicious clothes. 5, 1537.
Alber. Luther recommends Erasmus Alber as a preacher to the widowed Electress Elisabeth of Brandenburg. 21b, 2540. Luther asks Prince John of Anhalt for protection for Erasmus Alber, who was challenged by some of the council in the new city of Brandenburg. 21b, 2762. Erasmus Alber was expelled from the country by his prince because he had written to him that it was not right that the poor priests should give appraisals because they only had their pay etc. 22, 1091.
Albinus, Joh. Luther refuses to supplicate for Johann Wbinus, the Diaconus of Menius, and asks Menius to act as a
The court shall decide whether to pay the visitator's salary or to provide him with a fatter position. 21b, 2867.
Albinus, Sebastian. Luther recommends Sebastian Albinus to Spalatin as a teacher in Reichenbach. 21a, 1162.
Alchymei. It is well known that alchymei is nothing and cannot make gold that can withstand fire like other gold. 21b, 3071.
Alchymists. The alchemists make gold out of copper. 11, 297. The princes rightly suffer harm from the alchymists, since they believe that by human lies a creature can become another than it is created. 21b, 3086. The margrave's alchymists escaped after having deceived him; one of them is the brother of the 24th Franz Burkhard. He was caught in Jüterbock. 21b, 3086.
Aleander. Aleander asks in a speech that the emperor leave the heresy case of Luther, as shameful for him, entirely to the pope. 15, 1711 ff. In his speech, Aleander asks for a public edict by which Luther's books would be commanded to be burned and not to be further interpreted or sold. 15, 1714 The answer of the Elector to Aleander and Marinus, the nuncios of the Pope, is learned and perceptive, so that we realize that they have done nothing. 212, 310: Aleander had several books of Luther burned by the executioner in the marketplace of Louvain. 15, 1332. Aleander said that he did not want to punish Luther's life, but that people were deceived by the devil under the appearance of goodness. 15, 1713. Aleander complained that Luther had made him out to be a Jew, while his forefathers had been margraves in Jstria. 15, 1714. Aleander is determined with all his might that Luther be declared to the eight, but has not yet achieved anything. 15, 2509. Aleander is said to have dared to say that even if the Germans should shake off the yoke of papal servitude, Rome will see to it that they kill each other. 15, 1711.
Alexander. Alexander Magnus, his father Philip, Augustus, Trajan and their equals are princely examples of secular rule. 5, 859. The great Alexander, when people spoke ill of him, said: "It will be royal if we do it well and people speak ill of it. 5, 861 f. Alexander the Great heard with one. Alexander the Great heard the plaintiff with one ear and closed the other ear to hear the defendant's apology as well. 3, 1655. 19,
The histories boast of the great Alexander that he always had Homer with him. 6, 895. Alexander the Great has
Alexander the Great paid more than fifty-nine tons of gold usury for his soldiers and had to reduce the usury. 10, 875. Alexander the Great did not forget his foolishness, for he often drank to his fill and stabbed his good friends when he was drunk, yes, he drank himself to death. 22, 344. The pagans write of the great Alexander that he was not satiated with a whole world. 14, 1455. Alexander was not satisfied that he had subdued the whole world, but desired another world. 14, 1521. When the great Alexander heard that there were many worlds, he did not want to be satisfied with the one. 5, 1103. The greatest monarchs, as, Alexander the Great, Julius Caesar etc., who relied on their power and glory, have had to fall suddenly. 2, 1634. What did the rule over the whole world help Alexander? Likewise Julius Caesar, Augustus etc.? They lived in happiness for a short time, now they are lost forever. 7, 308. The king Alexander did not understand that he had had such great fortune for the sake of the church and community of God. 1, 1409.
Alexandria. Alexandria was a great school of Christianity before all the elders of the world. 5, 689. At Alexandria there was an excellent school, which helped many countries; therefore Athanasius and many other teachers came. 17, 1082.
Algiers. Near the city of Algiers, 140 ships of the emperor were sunk by the storm with all the provisions, guns and everything on them. 21b, 2672. The emperor fled from Algiers to Genoa with the soldiers in the remaining ships. 21b, 2672.
Alkoran. Alkoran, that is a summa or assembly, namely of the divine commandments. 20, 2222. The Alkoran does not keep the way of speaking, like other holy scriptures, because it is quite put on rhyme or poetically, like one makes the songs to sing. 20, 2228. The Alkoran is a shameful law, which itself confesses that not everything written in it is true, but among its twelve thousand words only three thousand are true. 20, 2274. Proof that the Alkoran is full of fables and useless fairy tales. 20, 2229. The Mahometan monster, the Alcoran, is, where it is best, a patched beggar's cloak of sayings, of the law and of the gospel. 1, 1009. When Brother Richard interpreted the Alcoran, he found so many tales, lies, blasphemies, and always one useless babble after another, that he was overwhelmed with great sadness. 20, 2222. According to the Turk Alkoran, these three reign
Pieces with them: Lying, murder, illegitimacy, and everyone must keep silent about Christian truth and must not punish these things etc. 20, 2130. Mahomet's Alkoran does not respect the marriage state, but allows everyone to take wives as much as he wants. These are bought and sold like cattle. 20, 2129. Luther himself experienced that the Turks do not want to debate publicly with other scholars, and do not allow the Alkoran to be brought out publicly. 20, 2251. The Turks are extremely annoyed when the Alkoran is read by others and do not want it to be interpreted into other languages. 20, 2251. Brother Richard's translation of the Alcoran, Germanized by Luther, with his preface and attached warning. 20, 2218 ff.
Alla. Alla means God in the Turkic Arabic language, from the broken Hebrew Eloha. 20, 2131.
All. Marcus does not say they all ate, but "they all drank from it. 19, 15. Matthew reports that Christ did not say of the bread, "eat all of you", but of the cup, "drink all of you". 19, 15. Since the papists say that the word: "Drink ye all of it" refers only to the priests, this also: "Ye are clean, but not all of you" refers to the priests. 22, 1281.
Allegory. The allegory is in a whole sentence, the metaphor in single expressions and words. 22, 1340. In allegories nothing certain is taught, on which one could base and support, therefore we should get used to staying with the sound and clear text. 22, 1343. Allegories prove nothing; we should not need them lightly, unless the main thing is first proved with strong reasons. 22, 1339. Examples of good and bad allegories. 1, 612 ff. Silly allegories are enumerated. 3, 1390. Allegories are often absent and a mere dream, because they are presented without reason of Scripture. 20, 248. Over the allegories one loses the right reason and understanding of the Scriptures, and leads the people on wrong paths. 3, 693. The allegory is often uncertain and not reliable, and not at all certain to support faith. 3, 1390. Many have tried to change the meaning of the gospel with their allegories, tropologies, anagogies and similar foolish things. 12, 1057. If the allegories do not have a history and a certain thing, of which they speak, as a foundation, then they are otherwise nothing but Aesopic fables. 2, 774. Without a perfect understanding of the histories, no one will deal with allegories properly, so Origen has no good luck with it, Jerome still.
less. 2, 774. Allegory or secret interpretation is harmful if it does not rhyme with history, but especially if it is used instead of history. 2, 557. The fathers, such as Gregory, Cyprian, Augustine, and Origen, were particularly fond of allegories. 3, 692. One should beware of Jerome, Origen etc., indeed of the whole Alexandrian school, who once excelled in allegories. 3, 1390. Origen, Jerome, Augustine and Bernard make too much of allegories, and turn the hearts away from history and faith. 1, 626. Frivolous spirits, who were tired of the divine word, pretended to seek allegories alone. 3, 693. Anabaptists and monks hold on to allegories, that is why they are so fond of the dark books of Revelation and the last two books of Ezra, because there everyone may invent what he wants. 1, 610. Origen and Jerome not infrequently fall into difficulties through their allegories, from which they cannot wriggle out. 8, 1544. Some have gone so far as to make allegories out of Ovid's Metamorphoses; out of a laurel tree they have made the Virgin Mary, and Apollo should be Christ. 2, 559. Origen draws the allegories commonly on external customs, but St. Paul's rule is that one should make the interpretation according to faith. 1, 612. Allegories are either to be bypassed or to be made with the highest understanding and concern. 1, 611. If one wants to use allegories, one should draw and direct them to Christ, to the church, faith and preaching ministry. 1, 626. Allegories should be used in such a way that the faith, to which the histories everywhere point, is awakened, increased, explained and strengthened. 1, 626. Allegories can sometimes be used as ornaments and explanations. 6, 11. Luther hates allegories when they drive life more than faith; and when they are used excessively, they take away the power of history. 22, 1338. Initially, Luther followed the example of Jerome, Origen and Augustine and turned everything into allegories. 2, 557. Luther has often said that he has a great abhorrence of allegories and that he condemns the use of them. 2, 557. Luther would almost have been caught by the devil's deception of allegories, if D. Staupitz had not pulled him away from it and made him a Doctor of Theology. 2, 559. Luther loved allegories very much since he was young, and was prompted to do so by Origen and Jerome. 1, 610. Luther has
Luther had an abhorrence of allegories from the time he began to pursue the historical understanding. 1, 285. Luther later became hostile to allegories, since he found that he had followed a vain shadow and had despised the juice and core of Scripture. 1, 610.
allegorize. St. Jerome and Origen have helped to allegorize; God forgive them. In the whole of Origen there is not one word of Christ. 22, 1343 f.
alone. Paul asserts much more vehemently than Luther did that we are justified by faith alone, although he did not use the word alone. 19, 586 f. Whoever wants to speak clearly and aridly of the cutting off of works must say: Faith alone, and not works, makes us righteous. 19, 979. Our German way of speaking demands that I must say, "Faith alone makes righteous," though Scripture only says, "Faith makes righteous." 19, 597. It is public that faith alone brings, grasps and gives us life and righteousness; therefore one should also speak in this way. 19, 981. It is not heresy that faith alone grasps Christ and gives life, but among the papists it must be heresy whoever says and speaks such things. 19, 981. Luther answers for himself against the accusation that, when he said: We are justified by faith alone, he added the word "alone" in an unholy and ungodly way. 19, 586. Luther is not the only one, nor the first, to say: faith alone makes one righteous; Ambrose, Augustine and others said this before him. 19, 981.
Feast of All Saints. Luther says: I wanted the Feast of All Saints and "All Souls' Day" to be abolished for the sake of the abuse that takes place in it. 11, 2386.
All Saints' Monastery. Luther has not yet decided anything about the change of the ungodly ceremonies of the All Saints' Monastery. 21a, 653 f.
Most holy ones. Christ and his word have always suffered the greatest harm and plague from those who want to be the most holy and the best. 7, 1623.
Omnipotence. In all creatures, even the smallest, one sees God's omnipotence and great miracles. 22, 69. The omnipotence of God is the power that is active, through which he powerfully works everything in everyone, as the Scriptures call him omnipotent. 18, 1849 f. Man is not permitted by the impulse of divine omnipotence to be idle or to lie still. 18, 1924. The omnipotence and foreknowledge of God abolish the doctrine of free will from the ground up. 18, 1850.
Allosis. Zwingli brings his figure of allosis, by which he wants to make everything bad, teaches us how in Scripture one nature is taken for another in Christ etc. 20, 939. 20, 939. Zwingli's nonsensical spirit invents allöosis so that he can also rob us of Christ, because he does not and cannot prove it to you. 20, 940. The allosis needs just as much to be proven by Zwingli as his entire doctrine of lies. 20, 942. If the allosis is to exist as Zwingli leads it, then Christ will have to be two persons, one divine and one human. etc. 20, 946. The accursed allöosis reverses the right doctrine, and wants to appropriate to the pieces that is assigned to the whole person in the Scriptures, and divides the person of Christ. 20, 944. Thou shalt not believe nor suppose that the trope allöosis is in such sayings, or that one nature is taken for another in Christ. 20, 940. If I believe that human nature alone has suffered for me, then Christ is a bad savior for me; this is what the devil seeks with allöosis. 20, 943. Hold fast against alliosis: Because Christ is God and man in one person, in no place in Scripture is one nature taken for the other. 20, 942.
Allstädt. The spirit of Allstädt is a bad spirit, which cannot prove its fruit in any other way than by breaking churches and monasteries and burning saints. 16, 8. Luther says: "I would set my person alone, which is the least and most sinful, against all the fruits of the Allstädt spirit, if it is to be praised. 16, 13.
Alma. Alma means a virgin or maid who still walks in hair and wreath and has not become a woman. 20, 2091. About the word Alma and the virginity of Mary. 20, 2091 ff. The word Alma is found four times in the Scriptures, and more. 20, 2091. It is also said of the Mother of God: "The pure handmaid", that is the pure Alma. 20, 1804. Matthew and Lucas apply the saying of Jesus to Mary and interpret the word Alma virgin, which is to be believed more than all the world. 20, 1802. The New Testament should freely say that Alma is called Virgin Mary of Nazareth, Joseph's bride and Christ's mother. 20, 2097. The Jews say that this is the sign that God will give: Alma has a husband, and this will be the sign that she will bear a son, not a daughter. 20, 2093.
Alms. The word alms is derived from the Greek word eleemosyna, and means mercy, as we also call works of mercy.
Mercy. 7, 492. Almsgiving is nothing else than helping the poor and needy, and includes all kinds of good deeds and all kinds of good works towards the neighbor. 7, 492. Christ teaches how to give alms properly, against the Pharisees, who did not seek God's honor in this work, but their own. 7, 21. The Lord punishes the Pharisees for giving alms, because they smeared filth on it, seeking only their own glory and honor before men. 7, 492. Christ punishes the alms and the prayer because they want to be seen by the people. 7, 501. This is called giving alms in secret, when one does not want honor and name from it, but gives freely. 7, 497. In the papacy, when one had praise and honor from it, it was done with alms, endowments and wills. 7, 493 If almsgiving is to be a work pleasing to God, faith in Christ must first be present. 13, 813.
Almskeeper. The office of almoner requires skillful heads, if it is to be otherwise directed with benefit and justice. 13, 1061.
old. Little verse on how to grow old. 22, 200.
Altar. To build an altar means to decree a place where the church can come together to hear God's word, to pray, to praise God, to sacrifice etc. 1, 778. 1, 778. The Latins called altars by their height and prominence. 14, 1180. With which image and inscription one should decorate an altar. 5, 1083 f.
Old people. The old become children again and become childish; their eyes become dark, their hearing also decreases. 2, 249.
Altenburg. Luther's draft of a complaint for the council of Altenburg. 21a, 397 ff. Luther gives his expert opinion to Elector John on how the papal ceremonies in the Altenburg monastery should be abolished. 21a, 836 ff. Luther asks Elector John to put an end to the ungodly behavior of the canons in Altenburg. 21a, 766.
Altenstein. Luther is captured near the Altenstein castle. Amsdorf must have known that Luther was to be captured, but he did not know the place. 15, 2513.
Old age. Old age is in itself a disease, therefore it is truthfully called a burdensome life, which is a burden to oneself and others. 5, 780. Old age is a disease in and of itself, even if no other disease is added to it. 5, 1570 The comic poet Terence calls old age a disease. 6, 1247. The misery of old age is described. 5, 778 f.
It is now a great age when people reach fifty or sixty years of age. 2, 1800. There are very few who reach the age of sixty, and they are considered to be at a great age. 5, 780. old age shall reign, youth shall be governed. 3, 1018. After the Flood, the age of men decreased, and all creatures, as well as heaven and earth, also decreased. 2, 857 f.
Alterius. Luther's letter to Balthasar Alterius and comrades in Italy, in which he praises their faith and life, and warns them against the Sacramentirans. 17, 2174.
Aelteste. The word "elders" is a name of the age and also a name of the office; now we call it pastors and preachers or pastors. 17, 1116. It is clear that those whom St. Peter calls elders have been in office and have preached, therefore he also calls himself an elder. 9, 1098. 1272. Jerome testifies that elders are bishops. 18, 870.
Ancient Fathers. Among the old fathers in the desert there were many foolish saints who wanted to break and dampen all natural inclinations. 3, 552.
Alveld. As much as scolding, maligning, reviling and blaspheming applies, Alveld has certainly overcome Doctor Luther. 18, 1010. Alveld's strongest reason against Luther is that he calls him a heretic, nonsensical, blind fool, possessed, snake, poisonous worm and many other such names. 18, 1009 f. Alveld has sucked his poison from the Emser in his heretical and blasphemous booklet. 18, 1031. Alveld draws everything that is written about Christianity to the outward splendor of Roman violence. 18, 1015. Alveld wants to write about the head of Christendom, and with great foolishness he thinks that head and lord are one thing, and calls Christ a head of the Turks, the pagans, the Christians, the heretics, the robbers etc. 18, 1025. Alveld teaches that Christ Jn. 6 speaks of the sacrament of the altar, although Christ Himself teaches that He speaks of faith in the Word made man. 19, 10. Alveld proves from Joh. 6, 51: "I am the living bread" that only one form of the sacrament was instituted for the laity. 19, 9. Alveld's sentences for the disputation at Weimar. 18, 1054. D. Joh. Längs Sätze wider Alvelds Weimarsche Disputation. 18, 1054. Luther completed a German book against Alveld, which is now under press. 21a, 262 f. Luther will arrange his attack against Alveld in such a way that he is not unmindful of the Pabst, and will give nothing to either of them. 21a, 265. Alveld's
Luther's writing Super apostolica sede etc. is too inconsistent for Luther to lose hours in answering him; he will have his famulus answer him. 21a, 257. Luther has his friar Johann Lonicer write against Alveld. 15, 2503 Luther expresses his astonishment against Spalatin that some learned people like Alveld's book. 21a, 260.
Amandus. Luther pleads for the imprisoned preacher Amandus in Pomerania. 21a, 859.
Ambrose. St. Ambrose of Milan, along with many other bishops in the French lands, has not been under the pope. 16, 2062. Ambrose, who was a regent in secular office, was elected bishop of Milan, since he was not baptized yet. 13, 1028. In his last struggle, Ambrose said: "I have not lived in such a way that I should be ashamed to live among you, but neither am I afraid to die, because we have a good Lord. 14, 409. Ambrose lived a holier life in one year and did more good works than Hilarion did in all of seventy years, because he lived in a common way. 1, 1320. Ambrose is simple in faith, a witness against reliance on works, and would easily surpass all if he had had to suffer adversaries. 22, 1812. Ambrose has written well and righteously pure, is more serious in his writing than Augustine; the latter is somewhat kinder and gentler. 22, 1394. Ambrose and Augustine indicate that, although they abstained from women, they were not lacking in heat. 2, 530. St. Ambrose says that with his preaching and writing, that is, with what Christ commanded to teach, he abundantly fulfilled his measure and thus reached further than the others. 11, 1573.
Ambrosian. Luther misses in the Ambrosian hymn and similar hymns that they only praise God because of the creation and do not commemorate the new creation. 21b, 3222 f.
Amen. The Hebrew word Amen means in German "fürwahr" or truly, and expresses the faith that one should have in all petitions. 7, 816. The Amen with which we conclude the prayer is not based on our worthiness, but on God's promise. 6, 451 f. If you say Amen at the end of the prayer with heartfelt confidence and faith, the prayer is certainly fixed and answered. 7, 816. Do not go away from prayer, because you have said or thought: "Well, this prayer has been heard by God, I know that for sure and for certain; that is Amen. 10, 1399.
Amerbach. Luther recommends Veit Amerbach as Agricola's assistant. 21a, 874.
Veit Amerbach went out from us to Ingolstadt to be Eck's successor in blaspheming our word etc. 21b, 2966.
Aemilius. Luther recommends the 24th George Aemilius (Oemler) to Prince George of Anhalt. 21b, 2333. Luther recommends the 24th Aemilius to Prince Joachim of Anhalt, who dedicated his poems to him. 21b, 2448. Luther recommends to the council of Siegen the Ä. Aemilius. 21b, 2451.
Wet nurses. If the children have rough nurses, the children also take after them, as experience shows. 22, 177.
Amos. The prophet Amos is mentioned twice in the New Testament. 14, 58 f. The prophet Amos was a contemporary of Hosea. 6, 1684. Amos indicates that he lived and preached at the time of Hosea and Isaiah, and preaches against the same vices and idolatry, as well as the Assyrian prison. 14, 56. Amos prophesied at the same time, of whom I believe he was the first, then Hosea, who is to be placed after Amos, likewise Micah. 14, 1174. It is said that the priest Amaziah, whom Amos punishes in the seventh chapter, v. 17, beat him to death with a rod. 14, 56 f. No prophet has so little promise and so much rebuke and gloom as Amos, so that he may well be called Amos, that is, a burden. 14, 56. Amos is vehement and scolds the people of Israel almost throughout the whole book until the end of the last chapter, where he prophesies about Christ and His kingdom. 14, 56. Lectures on the Prophet Amos, according to the Altenburg manuscript. 6, 1684 ff. Lectures on the Prophet Amos, after the Zwickau manuscript. 6, 1774 ff.
Amsdorf. Licentiate Amsdorf teaches purely and speaks his mind finely and sincerely. 22, 1566 Luther instructs Amsdorf how he should answer Emser, but Amsdorf does not submit to the answer. 15, 2551. Luther invites Amsdorf to the wedding feast, to witness his marriage, where Luther's parents will also be present. 15, 2640. Luther asks Nicolaus von Amsdorf to help that the Augustinians in Magdeburg do not act so fraudulently, so that they do not go out empty-handed. 21a, 668. Luther addresses to Amsdorf in Magdeburg an urgent? invitation to visit him in Wittenberg. 21a, 728. Luther sends to Amsdorf a letter from the Duke of Holstein, in which he requests that the Wittenbergers cooperate so that Amsdorf goes to Holstein etc. 21a,
1278 f. Amsdorf used the call to Holstein well with the Magdeburgers, as Luther had advised him. 21a, 1281 Luther asks Amsdorf to be godfather to the daughter born to him. 21a, 1294 f. The papists have nothing to complain about the person of Nicolaus von Amsdorf as Bishop of Naumburg, because he is of nobility, well learned in the Scriptures and of an honorable life. 17, 115 f. At the consecration of Amsdorf as bishop of Naumburg were present: Luther, D. Nicolaus Medler, 24. Georg Spalatin and 24. Wolfgang Stein, in addition also the sovereigns. 17, 115. Nicolaus von Amsdorf was ordained and consecrated bishop in the monastery of Naumburg without all Chresem etc.
17, 88. That Nicolaus von Amsdorf has been appointed bishop of Naumburg, the chapter there may not blame anyone but himself. 17, 158: Emperor Carl V's penal mandate to Chursachsen not to further hinder the bishop Julius Pflug at the foundation and to abolish Nicolaus von Amsdorf. 17, 161. Luther calms the bishop of Amsdorf because of the external honor associated with the bishop's dignity, which was annoying to him. 21b, 2708 ff. Nicolaus Amsdorf has been ordained bishop of the church of Naumburg by the heretical leader Luther. 21b, 2737. Luther writes to the bishop Amsdorf: You serve Christ already by taking the seat, if you also do nothing else at any time etc. 21b, 2798. Luther writes to Bishop Amsdorf that he urges the court to establish the consistory and the theological lection at his place. 21b, 2806. Luther admonishes Bishop Amsdorf to gladly wear the princely trappings associated with his office. 21b, 2818 f. Luther consoles Amsdorf in the hardships and difficulties of his episcopal office. 21b, 2882. Luther writes to Bishop Amsdorf: You have done right in asking the prince for your dismissal, whether he would care more diligently for your diocese. 21b, 2858. Luther reports to Amsdorf that he is told that there is danger from those of Pflug. 21b, 2941. Luther was prevented from traveling to Amsdorf by a headache, and now asks him to indicate the safest way. 21b, 2984. Luther announces to the Bishop of Amsdorf that his journey to him is certain. 21b, 3012. Luther, having returned from Zeitz, thanks the Bishop of Amsdorf for the travel expenses borne and for gifts. 21b, 3015. Luther writes to Bishop Amsdorf about a visitation to be made in Naumburg Abbey. 21b, 3058 f. Luther gives Amsdorf the interpretation of an illustration of the Pabstthum published by him. 21b, 3094 f.
Luther writes to the Bishop of Amsdorf about an unusual behavior of foxes, about which Luther asked hunting experts. 21b, 3105 f. Luther complains to the Bishop of Amsdorf about the hostile attitude against the Elector at the court in Dresden. 21b, 3173 f. Luther writes to Bishop Amsdorf about a deacon who had distributed unconsecrated hosts. 21b, 3179 f. The Elector demands an expert opinion from Luther on the mitigation of punishment requested by Amsdorf in the matter of the Caplain of Friesnitz, who had distributed unconsecrated hosts. 21b, 3199. Amsdorf's preface to Luther's interpretation of John 18 to 20, 18. 8, 844 ff.
Office. The ministry of Christ will not come to an end through any other, since it brings eternal righteousness and puts away sin. 3, 1525. The ministry of Christ is described in such a way that he will not wield the sword, will not establish a new world regiment, but will be a teacher to instruct men about an eternal decision of God. 5, 123. Christ does not only sacrifice his body and life, but also prays for the poor, ignorant sinners, therefore we should warmly take comfort in such a priest and his ministry. 13, 460. Christ has gone to heaven, sits at the right hand of God, and his ministry is to set souls free from law, sin and death. 5, 1347. We must give glory to God alone, and boast that by his grace and power he works in you through the ministry he has given us for salvation. 12, 841. I should not think less of Peter's or the pastor's office than of Christ's, if only Peter and the pastor have the same word that Christ led. 13, 1950. Since Christ's office does not suffer the office of the law, which is nevertheless divine, he can much less suffer the laws and statutes of men in his kingdom. 3, 1525. Christ points Nicodemus to the outward office in his church, which is preaching and baptism. 11, 1172. Whoever has an office in Christ's kingdom should beware of presumption, not seeking worldly power, but serving others, waiting for toil, labor and ingratitude. 13, 1236 St. Paul praises his ministry so highly, that through it the word comes forth, which makes all blessed who believe in it. 11, 1116. Every Christian, especially if he is in God's office and fellowship, should think only of serving God faithfully in that to which God has called and set him. etc. 12, 690. You should know that you should faithfully carry out and practice the office that God has commanded you, not in view of honor, pleasure, shame or harm. 12, 691. We shall
Watch in a free right faith, and do what is our office; do not worry when things go badly, nor be presumptuous when things go well. 5, 1297. Do not become fainthearted, but continue in your ministry commanded by God, and let God take care of the continuation of the word. 6, 598. We can fall daily, but nothing is broken off from the office or the word by our sinning. 5, 738. The office and work of preachers is not by their own power, but by Christ's power through the Holy Spirit. 11, 758. Whoever wants to have and exercise an office in the church must first prove from Scripture that he has God's command for what he ordains and teaches. 12, 616. If one is called, he is in an office. If he preaches what his office requires, and he preaches God's word, on which the office was founded, then it is right. 7, 2094. It can happen that one is called and sits in an office, yet he is a prankster. 7, 2094. Life and limb, which is mine, I may have taken, whoever will or can take it, but the office is not mine, I cannot forgive it. 8, 164. If a private person testifies about himself, that is not right, but a public person who is in office, it is different with him. 8, 161. One who is in knowing sins that are against his conscience is not in the unity of the church, yet his office that he has in the church should not be despised. 13, 629. The office of leading, preaching and teaching God's word is commanded to the man. 3, 89. The Lord Christ wants to make the different offices in the church all equal, so that no one should use them for his own honor or benefit, but serve other people. 13, 1205. If we continue to exercise our ministry in patience and doctrine, our deserts will become gardens of pleasure and like the garden of the Lord. 6, 599. Many are sorry for their order, status and profession, because they look at another's office as if it were better than theirs. 4, 408. God does not want anyone to go astray with His word, as if the Holy Spirit is driving someone to preach, and to seek houses or preaching booths, since he has no ministry. 7, 352: Those who are sent speak God's word, if they remain in their ministry and possess the ministry as they received it. 7, 2093. So that all things may be done properly, not every one should teach in the church and administer the holy sacraments, but only those to whom the office is commanded. 9, 1173. That some are preferred from among the congregation is because they lead and do the ministry in place of the congregation, which they all have. 9, 1174. The ministry is instituted by God, so that
The power of the keys is used. 7, 2092. If no father nor mother wants to give his child to our God, where will the spiritual office and status remain? 10, 425. That your ministry may be strong and that your work or government in the church may be useful and beneficial, that must be given and worked by God Himself. 12, 617. We are sent, and we also choose others, and put them into the office of preaching and administering the sacraments, and yet this mission is also from God. 7, 2092 f. It is true that the Holy Spirit enlightens hearts and kindles faith, but he does not do it without the outward ministry and the use of the sacraments. 1, 1456. Both the ministry and the ministry's word must go in God's command, so it goes right and brings fruit. 14, 889. There are two offices of the word: the office of the law and the office of the gospel, the one for death, the other for life. 3, 1525. The office of Moses is a temporal one, which must finally come to an end through the coming of the office of Christ. 3, 1525. The cessation of the ministry that preaches condemnation occurs when the preaching of the gospel of Christ is concerned; Moses must give way and leave room for it. 12, 857. Christ commands his disciples the ministry to preach the gospel, and there Christ's suffering and resurrection comes into its proper use and elevation. 13, 1946. Christ gives his disciples such an office, so that people who feel their sin and death and want to be helped can be helped from sin and death. 11, 757. Because the apostle's office is supposed to be a teaching office, it cannot run with worldly power and authority, and the world retains its outward kingdom and authority. 11, 888. The apostles and their descendants until the end of the world have been given as much power and authority as Christ, the Son of God, himself had. 11, 757. Paul praises the gospel ministry, which is higher and better than the ministry of the law, the highest and most comforting work for the benefit and salvation of consciences. 14, 114. The Scriptures praise the ministry of the Word gloriously. Isaiah calls them "messengers who proclaim peace", Micah compares them to dew from heaven and a fruitful rain, elsewhere they are called angels.
14, 1103. The office of preaching the gospel is the highest of all, because it is the right apostolic office that lays the foundation for all other offices. 10, 1592. The office of the New Testament is not formed in tables of stone and death, but in the sound of the living voice. 4, 1118. The office of the new testament or of the spirit.
is a teaching or sermon, which does not teach what you should do, but shows you what God wants to do for you in Christ etc. 12, 845. 12, 845. The ministry of the New Testament does not only remain with the word that is taught, but the Holy Spirit also works through it in the heart, therefore it is called a ministry of the Spirit. 12, 842. Christ establishes the ministry through which all sins in the world are forgiven, provided they are true sins and one recognizes them and believes His words. 13, 1952. The kingdom of Christ stands in righteousness, truth and peace, therefore no other ministry is thought of in it than the ministry of the word. 4, 280. The first office, namely the office in God's word, is common to all Christians. 1 Petr. 2, 9. 10, 1572. A great courage is required for the ministry of the word, which can despise the ingratitude and wickedness of the world. 6, 63. These are swarming spirits who nowadays despise the outward office of the word and teach all kinds of mind games etc. 6, 476. The office of the ministers of the word is divine, so that it is not made better by the holiness of any man, nor is it made worse by the unworthiness of any man. 7, 78. The office of the Word of God, which is the highest in the church, is only one and common to all who are Christians. 10, 1574. It is not without great wonder that the ministry of the Word has gathered so many so quickly to the church, although the way of the Lord is contrary to all prudence of the flesh. 4, 1105. The offices of Christianity are preaching, praising God, giving thanks, singing, baptizing, administering and taking the sacrament, punishing, comforting, praying, and all that belongs to salvation. 5, 1233. The priestly offices are: teaching, preaching and proclaiming the word of God, blessing or administering the sacrament, binding and dissolving sins, praying for others etc. 10, 1572. The spiritual office not only promotes temporal life and all worldly states, but gives eternal life and delivers from death and sins etc. 10, 424. Through the spiritual offices the right, eternal righteousness is preached, taught and preserved, which is also eternal in that life before God. 5, 1078. He who has the office to punish, to rebuke etc., let him do it; but out of the office do not rebuke or curse, but wish and show all good, even if he does evil etc. 7, 484. The monks judge of the offices and works without and apart from God's word, and think: These are common works, which also the heathen do etc. 13, 2219. 13, 2219. The certain calling and glory that we have from the offices, we did not know in the papacy, and thought that if we were to serve God, we would have to become monks. 8, 140.
We cannot deny that we came into the fellowship of the true church through the ministry of the papists, that we were baptized by them; Judas was also in the church ministry. 1, 1405. By what God requires of persons in secular authority, one would like to take a sample of what kind of people one should use for the spiritual office. 3, 997. The offices of both princes and officials are divine, but those who are in them are commonly of the devil. 5, 873 f. Kings, princes and councillors and all rulers should diligently carry out their office, but attribute the prosperity to God. 5, 1296. To have offices and to sit on the top is not a joyful game and dance, but brings so much work and unpleasure that whoever is sensible does not seek it very much. 13, 2400. Everyone should faithfully carry out his office, which is commanded to him by God, but not rely on his strength and wisdom. 2, 276. Christ comforts those who are in the ministry, so that they will not be vexed or deterred by their present lack or poverty. 11, 1379. Do what is proper for you to do in your office, but how it should go out and be done, that you should command God. 2, 748. Let every man be content in his position and office, and be diligent that he may be useful to the people in it, and perform his office faithfully. 13, 2401. Today we also do what our office entails, and pray for the emperor and for the other princes, who are very hostile to our doctrine. 1, 1395. This is the first and most noble office that we Christians should do, to proclaim the virtues and great deeds of God. 9, 1187.
Officials. The people suffer greater harassment, violence and fraud from our officials than from the lords themselves. 14, 1667. The bailiffs and castles rage more and exercise greater violence with extortion and oppression of the subjects than the princes themselves. 14, 1615. What the predatory officials are supposed to hand over to us theologians, they consider to be completely lost, and think that it belongs to their robbery. 216, 2703.
Official care. Official care is to be widely distinguished from avarice, for it does not care for its own sake but for the sake of the neighbor, nor does it seek its own. 7, 562.
Anacletus. Anacletus (in Cap. Sacrosancta) is so ignorant that he interprets Cephas as "head" against the testimony of the apostle John. 18, 768. The buffoon Anacletus has used êåöáëÞí in Greek for Cephas on
syrjsch understood, and his canon is yet
among the sacred canons even considered the first. 18, 769.
Anapodoton. Anapodoton, a way of speaking. 8, 1548. 1551.
Anastasia. How Anastasia, a noble citizen of Rome, defended herself when she was accused of burning her father's idols. 8, 582. The holy martyr Anastasia, a rich and noble Roman woman, prayed her husband, an idolatrous and abominable desecrator, to death. 8, 791.
ÁíÜ&åìá. Luther puts the question to Joh. Lang, as one practiced in the Greek language, what is the difference between áíÜèåìá and ÜíÜ&çìá, and speaks to himself
over from. 21a, 89 f.
worship. Worship is not a work of the mouth, like prayer, petition and supplication, but of the whole body, namely, bowing with the head, stooping with the body etc. 19, 1325. 19, 1325. The word worship means nothing other than bowing, offering homage and bending down; therefore it would be better to use it in this way. 11, 2114. The word worship itself means to stoop and bow with the body, with outward gestures. 22, 1119 f. The outward obeisance, as falling on one's knees, falling to the ground etc., is actually called "to worship" in Scripture. 19, 1325. To worship in Scripture means nothing else than to humble ourselves and bow down, so that we recognize Him as Lord before whom we do it. 11, 2113. To worship God spiritually or in the spirit is the service and honor of the heart, comprehends fear and faith in God. 22, 1120. To worship is said of one who is converted to God; to serve of one who is sent by God. 5, 161. To worship means to turn to God, to call upon him in distress, to thank him for his help and salvation, to remember his benefits. etc. 1, 1058. Since God commands that the King Christ be worshipped, it follows that he is God by nature. 5, 176. The fact that the wise men worship the child is to be understood in such a way that they have inclined themselves not only in body but also in spirit, and have recognized Christ as a lord. 11, 2114.
Worship, that. Those have genarret, who have devised so many kinds of worship: latriam, duliam and hyperduliam; the first belongs to God, the other to Mary, the third to the Holy Cross etc. 11, 2114. Spiritual worship is a reverence or inclination of the heart, so that you show and confess yourself from the bottom of your heart as God's submissive creature. 19, 1325. Without the heartfelt trust and confidence of right living faith, spiritual worship cannot take place.
happen. 19, 1326. One should preach on the worship of images, so that the trust in the creatures may remain. 3, 1675.
Worship. Worship is all outward reverence shown to those who are greater than we are, or who are our equals. 2, 821. Of the worship of Christ under the Sacraments. 21a, 424.
Devotion. God is most hostile to one's own devotion; it is also the most shameful plague on earth. 3, 350. Self-invented devotion is an abomination to the husband. 3, 349.
Andrew. The apostle Andrew was a disciple of John the Baptist, and since he heard his Master testify that Christ was the Lamb of God and the true Messiah, he followed Him. 11, 1909. The apostle Andrew does not let himself be so hard pressed about how to feed his wife and child as the preaching of repentance and the baptism of John the Baptist. 13, 1022. Since this was the highest and most important concern of Andrew, that he come to the kingdom of God, Christ accepts him, keeps him with Him and commands him to preach. 13, 1022 f. Andrew is the first preacher and witness that Christ is the Messiah. 7, 1743.
The legend of St. Andrew is apocryphal, but it deals very well and decently with the cross. 12, 1778. St. Andrew is deceived by the devil in the form of a beautiful woman. 3, 1155.
Beginning. There is no other beginning to become godly than for your King to come to you and begin. 11, 8 f. Before the beginning there was nothing, neither hour, nor days, nor time. 3, 24. In the beginning, when there was no time, heaven and earth were created by God from nothing. 1, 12. The beginning and the end of the world are the same in the sight of God. 3, 56.
begin. All schools and monasteries teach seduction, because they teach: to begin, to pray, to do good works, to endow, to give, to sing, to become spiritual, and thus seek God's grace. 11, 8.
challenge. God causes man to be tempted to sin, that he may know himself and God: himself, that he can do nothing but sin; God, that his grace is stronger than all creatures. 7, 814. We are not challenged that we might be troubled and perish, but that the power of the word might come to pass and faith grow. 6, 602. If God is angry with one, the cause is well advised, because he is merciful; but he who is angry with God when he is challenged, the cause cannot be helped. 22, 116. This must be a comfort to us,
that we are not alone in being challenged; Peter and Paul were also challenged. The whole church suffers etc. 22, 1872. If we are challenged by sins, it does us no harm. Christ's blood was not shed for the devil or for the angels, but for sinners. 9, 1408. Those who have been challenged and saved recognize how good the Lord is. 4, 1243. The little company, where Christ is and where they are with him in the world, must always be challenged with great impetuosity. 12, 1213. Where God decrees that we will be challenged, led into hell and killed, we should always take refuge in His promise. 2, 1091.
Temptation. Because we still live in the flesh, which is not without sin, God throws us into the midst of the fire of temptations, sufferings and tribulations, by which we are swept to our end. 9, 1131. When faith is there, a hundred evil thoughts come, a hundred more temptations than before; only see to it that you are a man and do not let yourself be caught. 9, 1194. Let every Christian so prepare himself that he may protect and guard himself in temptation with the fine comforting promises that our dear Lord Christ has left us. 12, 1337. In temptation, the gospel is a rare guest in the conscience, while the law is a daily companion. 9, 161. Hope and despair alternate so much in temptation that people, even if they are heard, do not believe that their voice is heard. 4, 529. We should turn to God most of all when we are turned away from Him most of all in temptation. 4, 337. Because we cannot live without temptation, we should turn to In time, we must apply ourselves to it, and especially hear God's word diligently, practice it well and remember it. 13, 398. The trials and struggles should teach us what preaching alone cannot do, how powerful Christ is, and how the Father truly loves us. 8, 435. In all trials, in poverty and other tribulations, remember that where God's word is abandoned, it is groundless. 8, 229. The greater the temptation, the greater the fruit it bears. That is why temptations are very useful and necessary for Christians. 13, 1629. If God does not help soon, he gives grace so that we can endure the temptation. 22, 838. The temptations remain good, but our faith remains intact, for there still remains in our hearts a strength against sin and a courage against death. 6. 863 f. All temptations, all the raging and raging of the world against us is done for Christ's sake. 5, 102. When a Christian
If a man begins to believe, challenge and persecution follow at his heels, and if this does not happen, the faith is not righteous. 11, 1773. Without challenge, we would go along with the first faith we started, become lazy, unfruitful, inexperienced Christians, and soon rust away. 8, 435. No one may be overtaken by temptation, but one can certainly defend oneself and advise everyone with prayer and call upon God's help. 7, 813. The fifth and sixth prayers of the Lord's Prayer are a certain indication that true Christians can fall and fall into temptation at any hour. 13, 186. In temptation, one must turn one's thoughts away from tribulation, think of Christ and speak: Christ lives. I am baptized, God is not a God of sorrow and death. 22, 803. We must learn from the Holy Scriptures that we should persevere in temptation, and that we should hope all the more firmly the more everything seems to be lost. 6, 501: Against spiritual temptations there is no other counsel, no more effective help, than to throw those thoughts out of the heart in every way. 6, 438. In any temptation that troubles the heart, the best thing is to take recourse to the reading of the Scriptures and to consider the Word of God. 6, 438 f. Turning one's thoughts away from temptation is the best remedy, but one must persevere in prayer and hold fast to some text from the Word. 22, 831. Since there is no more effective remedy in temptations than to cast the burdensome thoughts out of the heart, there is only one way to do this, and that is to read the word of God diligently. 6, 439. In temptation hold fast to the word and conclude with yourself and say: I am baptized, I believe in Jesus Christ; if devil and death come after it, it does nothing. 2, 1385. If we ran to God first with our prayer in all things that afflict us, we would easily overcome all afflictions. 12, 1106. It is most necessary that we consider in every temptation that we trust God, learn to command him, that he will talk us out of it. etc. 14, 1979. God's will is not that we should despair, but that through Christ we should overcome spiritual temptations. 5, 773. In temptation we are so overwhelmed by thoughts of God's wrath that we almost forget all God's promises. 14, 1080. 14, 1080. In temptation, when God seems to be against us and to be angry, faith feels the struggle with despair and yet does not succumb. 14, 937. Luther had his most severe challenge from his preaching, that he thought
has: This being you direct all things. But God comforted him with the fact that his preaching is God's word. 22, 761. The most poisonous temptation that can befall a man is that he looks at God with such eyes that he is not kind. 3, 76 Which is the high temptation, that is, to be forsaken by God. 5, 227. This is the highest temptation, when God pretends to lie and his word is against one another. 3, 345. Any temptation, even if the whole world and the whole hell were together, is nothing compared to the one when God strikes at man. 4, 307. This is the most severe kind of temptation, when Satan tries to overcome us by ceaselessly stopping us. 6, 421. The temptation of faith is the very greatest and heaviest; it has been St. Pauli scolops, the stake that has gone both through spirit and flesh, through body and soul. 22, 805 f. The devil, with his temptations, was lacking in Christ, and must also be lacking in us, if we cling to Christ in faith. 12, 1280. The whole of Christianity's suffering and temptation is the same in that the devil seeks to drive them from God's trust to contempt, unbelief, etc. against God. 12, 709. This is the best counsel in temptation, if we can justify God in temptation, praise and glorify Him. 4, 1045. In temptations, when we are plagued by the devil, we should have good hope that Christ is our good shepherd. 4, 1861. The temptations of the devil are always of one kind; first he tries the faith and leads away from the word, then the sins follow in the other table. 1, 199. In temptation the devil is overcome by mocking and despising, not by resisting and disputing. 21a, 1534. In temptation, contempt of the devil is the best and easiest way to defeat the devil. 21a, 1533. One should not engage in disputation with the devil during the challenge. 21a, 1533. One must distinguish well from the challenge of the devil: God does not hate all sinners, but the godless he hates, but the penitent and weak sinners he makes blessed. 22, 830 f. Whoever wants to be a Christian must let Christ answer for everything against the devil. 22, 306 The devil never ceases his temptations when he sees that one fears him and does not despise him. 22, 819. Gerson writes that one cannot avoid and drive away the devil's temptations and thoughts that he gives one better than to despise him honestly. 22, 819. The greatest temptation of the devil is this, that he says: God
is hostile to sinners; you are a sinner, therefore God is hostile to you. It is not true that God is hostile to sinners, because he let Christ become man for the sake of sinners. 22, 816 f. How we should and can resist the temptations of Satan, who holds our sin against us. 6, 436 f. God uses all the temptation and suffering of Christianity for the best, that it may be cleansed and improved by it. 8, 503. A Christian must have temptation, fear, hardship and adversity, be it what it may. 11, 835. When God wants to comfort His children, He first puts them in fear and adversity. 11, 846. The holy gospel is a powerful word, but it cannot come to its work without temptation. 9, 1265. The heat of persecution and all kinds of temptations are painful for the old man, but faith is purified and purified by them. 9, 1131. In temptation it is difficult to believe that God wants to be merciful to us. 22, 839. The Holy Spirit is with his Christians, assists them in their temptation, drives away the devil, subdues him and makes a fine calm and peaceful heart and conscience. 22, 792. The temptation is something very good, and whoever has temptations certainly has a gracious God. 22, 797. Your temptation will be to God's glory, to your benefit and to the benefit of many people; this should be believed of me, for I have also been sick in this hospital. 22, 800. If God did not humble us through temptations, we would become very hopeful boys. 22, 801. Jerome and other fathers had only carnal and childish temptations; it is nothing against Satan's angel who beats with fists. 22, 810 f. Without temptations, no man can understand the holy Scriptures, nor know godliness and love; indeed, he cannot know what spirit is. 22, 811. Luther says: "If Satan had not plagued and exercised me so with temptations, I would not have been so hostile to him, nor could I have done him so much harm. 22, 817 f. Through the temptations my faith is tested and proven, whether I also firmly believe that God is my protection and shield. 2, 1097. Without temptations there is no place for either the mercy or the grace of God. 6, 782. The goodness of God is not perceived apart from contestation. God would be there at the wrong time if there were no misery. 14, 1383. Where it should always be without contestation, we never learned what faith, word, spirit, grace, sin and devil would be. 5, 1195. No one will firmly believe that God is for him, if he does not, proven by many temptations, in well-practiced faith.
has learned. 4, 379. Only in temptation can faith prove its strength by praying, by asking, by hoping from God. 6, 782. If we were without temptations, we would not seek God, would not learn to hear him, to look to him, to incline our ears to him. 5, 445. 5, 445. In temptations it is of great benefit to have a brother who comforts us with the Word. 4, 2039. In high temptations we should not despair, but call out to God, because there is still some hope of help and comfort. 4, 2038. In temptations we should lift up our heads and laugh, even though the devil and the world are raging. 5, 102, All temptations have this end, that although they seem to tear us away from Christ, they nevertheless unite us more with Christ. 5, 1653. The contemplation is useful to you, so that you may learn from it and experience how kind the Lord is. 2, 1097. Luther says: "I am a witness that God puts an end to all temptation, for ten years ago my body was so tormented by sadness that I could hardly breathe. 22, 791. The temptations are not only necessary for us, but also good and useful, otherwise we would surely go without all fear of God and not call upon him for help. 24, 790. In the temptation of death, remember that you are not a man, but God's child through faith in Christ, in whose name you were baptized. etc. 22, 789. In the challenge we do not understand how God means it with us, but afterwards, when grace and consolation return. 11, 1040. Our dear Lord God will help us to bear up in the midst of temptation, and after that there will be an end, so that we will not remain in it. 12, 1622. If we abide in the word and keep it, we will surely know that we will come out of the temptations in a good way. 12, 1338. It is a great temptation: The whole world thinks otherwise, should you alone be right and the smartest? 3, 147. The wicked are angered when they feel the first temptation, and they retreat, for they forsake the word without which one cannot stand. 1, 786. When the wicked are sometimes struck with lighter temptations, they boast without fear, as if they were righteous martyrs. 4, 551. The coarse, unskilled, untried people, the papists, have known of no other temptation than the evil inclination and lust of the flesh. 22, 708. To escape their temptations, many fled to the monasteries, but there, in general, even more severe temptations came. 6, 1567. Narrative of
Show-off - Anhalt, Joachim von.
A maiden who complained about the temptation that the devil gave her blasphemous thoughts. 12, 709. Narrative of a man who heard others complaining about their temptations, that he asked God to let him also try such things etc. 12, 708.
Boaster. One should not freely believe any boaster, but have the matter investigated by hearing from witnesses who have seen it and know it. 3, 1511.
Face. To hide or turn away the face means to be angry; to show or illuminate the face means to look upon graciously, to be favorable and benevolent. 14, 1036. God's face is the revelation and true knowledge of his nature, that is, his goodness. 3, 517. To depart from the face of God is to flee from the assembly of believers who have and preach God's word. 3, 120. When God's face is turned away from us, affliction, dismay, darkness in the mind follows immediately. 4, 857. When the Lord lifts up the light of His countenance upon us and turns His face toward us to hear us, our eyes are again enlightened. 4, 857. In the Old Testament, the face of the Lord was the fiery pillar, the cloud, the mercy seat; in the New Testament, baptism, the Lord's Supper, the preaching ministry and the like. 1, 377.
Fear. In fear and distress one should pray. 3, 509. In anguish and heartache because of sin, the best thing is that you confess your sin to God, then cling to God's word and promise of His grace. 13, 397.'
Anhalt, the Princes of. Von der Gottseligkeit, Gelehrsamkeit und Ehrbarkeit der Fürsten von Anhalt. 4, 1746 f. The princes of Anhalt have read all of Luther's, Zwingli's and Oecolampad's books. 22, 1222. Luther urges the princes of Anhalt, Johann, Georg and Joachim, to reform the monastery of Mönchen-Nienburg. 21b, 2367. Luther testifies to the princes of Anhalt, Johann, Georg and Joachim, his joy over the Reformation introduced in their lands. 21a, 1774 ff. Luther informs Hausmann that he has written to the princes of Anhalt about the meeting with the papal princes at Dessau. Hausmann should confidently confront them. 21b, 1856 Luther writes to Hausmann about the good disposition of the princes of Anhalt for the gospel, which the bishop of Halle tries to counteract. 21b, 1898 f. Luther asks Nie. Hausmann that he may induce the princes of Anhalt to settle the disagreement between a nobleman and his pastor. 21b, 1924. Luther writes to the princes of An
halt that he cannot come to them because of illness. 21b, 2043.
Anhalt, a prince of. A prince of Anhalt went to Magdeburg, when Luther was in his fourteenth year, in the barefoot cap for bread, and carried the sack, like an ass etc. 19, 1837 A prince of Anhalt did all the works in the monastery, like another brother, and had so fasted, woken up and chastened himself, that he was like bone and skin, and soon died. 19, 1838.
Anhalt, George of. Luther expresses his joy that George, Prince of Anhalt, has accepted and loves the Gospel. 21b, 1807 f. Luther sends back with praise the remarks of Prince George of Anhalt, which he had written about the Pabst. 21b, 2005 Luther asks Prince George of Anhalt not to be used as a mediator between the Cardinal of Mainz and Anton Schönitz. 21b, 2039 f. Luther advises Prince George of Anhalt to get rid of the mediatorship between Anton Schönitz and the Cardinal of Mainz as soon as possible. 21b, 2073 f. Luther asks again, that Prince Georg of Anhalt does not want to bother any more in the Schönitz matter, which must have an end; the Cardinal only wants to delay it. 21b, 2076 f. At the request of Prince George of Anhalt, Luther expresses disapproval of the fact that a pastor and a preacher are shouting out indecent songs of Palm Day as condemnable. 21b, 2855. Luther consoles Prince George of Anhalt in the trials he had to suffer at the hands of his cousin Wolfgang. 21b, 2914. Luther tells Prince George of Anhalt his opinion about old pastors who kept housekeepers. 21b, 3123 f. Luther apologizes to Prince George of Anhalt that he could not visit him on his return journey from Mansfeld because of Melanchthon's illness. 21b, 3171 Luther sends back to Prince George of Anhalt a document sent to him with his marginal notes and complains about the increasing immorality. 21b, 3197 f.
Anhalt, Joachim von. Luther promises Prince Joachim of Anhalt his visit when he has somewhat satisfied the printers etc. 21b, 1910. Luther asks Joachim, Prince of Anhalt, to be godfather to his daughter. 21b, 1937. Luther thanks Prince Joachim of Anhalt for the accepted godparenthood with his daughter Margarethe. 21b, 1937 f. Luther comforts Prince Joachim of Anhalt in his melancholy. 21b, 2137. Luther promises Prince Joachim of Anhalt that he will look for an unmarried preacher. 21b, 2281.
Anhalt, Johann von. Luther asks Prince Johann von Anhalt on behalf of the provost's widow at Wörlitz, that he will keep her in the inheritance that has fallen to her. 21a, 1778. Luther admonishes Prince Johann von Anhalt that he should not let himself be turned away from the Gospel by old papist custom and the letters of some great princes, 21b, 1808 f. Luther admonishes Princes Johann and Joachim von Anhalt to hold steadfastly to the Gospel and gives them rules of conduct against some papal princes. 21b, 1854 f.
Anhalt, Margaretha von. Luther could not find a place for Princess Margaretha of Anhalt in Wittenberg, where she wanted to come because of her sick mother, and resisted her coming. 21b, 2189 f. Luther consoles Margaretha, Princess of Anhalt, Wolfgang's mother, in her illness. 21b, 2220 f. Luther promises Princess Margaretha of Anhalt that he will work with Prince Wolfgang so that his cousins and heirs will not come to harm. 21b, 2920 f.
Anhalt, Wolfgang von. Luther asks Prince Wolfgang of Anhalt to unite with his cousins in the reformation of the monastery of Mönchennienburg in such a way that no discord arises. 21b, 2752.
Perseverance. For those who want to keep the doctrine of justification, constant perseverance is necessary so that the devil does not tire them. 4, 2058.
Anna, St. The legend of St. Anna is quite doubtful and very suspicious, because she is to be venerated because of the wealth with which an impoverished gambler was helped. 3, 1165. That it was said of St. Anne in ancient times that she had three husbands is a vain lie and fable. 7, 1034. No letter of St. Anne is found in Scripture. 11, 2349 f. With St. Anne [the alleged mother of the Virgin Mary] and Joachim one has done so much harm that one has also built cities in their honor, as Annenberg and Joachimsthal. 7, 1034.
Annaberg. Since Luther was a boy of fifteen, St. Anne arose, and in her honor the magnificent city and church of Annaberg was built. 7, 1058.
Annatas. The pope invented the annuities with an impudent public lie, that he wanted to collect a treasure to fight the Turk etc. 16, 2057. The imperial estates complain that the annuities, which were given to the Roman See, should not have been used other than for resistance against the Turk, but are not used for that purpose. 15, 2142. List of the annuities that were given to the
the German bishoprics and abbeys in Rome. 15, 374.
invoke. To call upon the name of the Lord is actually to ask something from God; to call upon the name of the Lord is actually to preach, teach, read etc. 1, 837. 1, 837. Nature is much more skilled to flee from God when he is angry and punishes, than to turn to him and call upon him. 14, 877. God saves mightily, wonderfully and gloriously those who call upon him. 4, 319. When one calls upon him, God first gives comfort inwardly into the heart, then he also gives help outwardly and delivers from distress. 5, 1197. God helps all who call upon him and helps them so abundantly and mildly that they must confess that they should never have hoped for such things. 2, 577. The invocation of the divine name shows, if it is in the heart and is done from the heart, that the heart of the invoker and the name of the Lord are one thing. 8, 1433.
Invocation. The invocation of the name of the Lord also includes the preaching of the word, faith or trust in God, confession etc. 1, 398 f.
touch. The Lord Jesus said to Mary Magdalene: "Do not touch me", because she thought that he had risen so that he would live with them again as before. 12, 1374.
to tell. If you were scolded for speaking evil, as children and servants do, and called a traitor, there would be no harm. 13, 2174.
Behold. God torments the wicked only by his sight, which they cannot bear. 4, 528.
Cry out. Just as Christ cries out to God his Father, so we should also do, for we have become God's children and heirs through faith in Christ. 13, 356. In all matters you should cry out to God with firm, certain trust, because he is our Father and has heartfelt compassion for his children. 13, 357.
Reputation. We humans all have the affliction of judging according to the reputation of persons, or according to favor and fear. 3, 1658.
Anselmus. Anselmus concludes that Adam and Eve were Christians and righteous, who should have returned to the right way immediately after the fall through faith. 5, 748. Anselm, the most monastic of monks, makes young people into insensate lumps. 5, 1567.
touch. To Claus Sturm, who has expressed his surprise at Luther's harsh treatment of the great ones, Luther replies,
that he follows the example of Christ and the prophets. 21a, 428.
Anthropomorphites. Luther considers that the anthropomorphites thought to present the doctrine in a simple form to the simple. 1, 487. The Anthropomorphites were condemned as heretics because they gave the divine majesty the form of a human being. 1, 487. The Pabst's decree unjustly condemns the anthropomorphites for speaking of God as of a man who had eyes, ears, arms etc. 1, 17.
Antichrist. The common opinion among all Christian or ecclesiastical writers that the Antichrist will come from the tribe of Dan is completely wrong and unjust. 2, 2023 f. The Antichrist does not come from the tribe of Dan, but is the pope of Rome. 3, 638 f. The Pabst is the Antichrist, because he has, as St. Paul prophesied, like the old heretics, forbidden marriage and food under the pretense of godliness. 14, 480. The pope is the antichrist because he teaches a completely different worship than the first tablet presents. 9, 342. Just as Christ is a real, natural God and man, the Antichrist is also a devil in the flesh. 22, 845. The 10th Psalm is about the Antichrist. 14, 1325. After Christ had departed and his faithful witnesses were removed, namely the apostles, martyrs, confessors, a new Christ followed, that is, the Antichrist in the Temple of God etc. 14, 372. In place of the grace of Christ and His kingdom, the Antichrist established the doctrine of works and a kingdom of ceremonies and fortified it with nothing but foolish works. 9, 243. The Antichrist tramples Christ underfoot, puts himself in his place and says: I will make you blessed through masses, pilgrimages, indulgences, keeping the monastic rule etc. 9, 243. The Antichrist fabricates guilt where there is no guilt; this is actually the cunning and deceit of the Antichrist, with which the pope has most powerfully strengthened the ban and his tyranny. 9, 731. The Antichrist does allow Christ to be preached, but in such a way that it is not preached against his rules and statutes. 9, 1436. Whoever attacks the main article of Christian doctrine, that Christ is our righteousness, takes away the whole of Christ and is the true Antichrist. 9, 1435. The Antichrist denies that Christ came into the world or that one must be saved by His grace and mercy. 9, 1556. This is the real arch abomination of the wicked Antichrist, that he has led people from baptism to our works. 10, 2098. It is prophesied of the Antichrist that he will raise up the treasures of the world and bring them to himself. 11, 1483. The apostles call
This last time of the Antichrist time, because they have seen through the spirit that the Antichrist would have the reign alone, and nothing would remain of Christ etc. 12, 1301. The Antichrist is no longer a black devil, nor the clever devil who disputes from the Scriptures, but completely a divine majestic devil, who goes out as if he were God himself. 12, 1290. The Antichrist at Rome has brought the matter to the point that he has snatched the primacy to himself, has become powerful over emperors and kings, and has made himself the governor of Christ. 13, 323. The Antichrist has taken over his empire by means of a brilliant pretense, so that the emperor and the supreme prince have been forced to perform the service of a groom for this beast. 22, 900. Everywhere where divine things are dealt with, the commandment of Antichrist is approved, strengthened and worshipped. 4, 770. The prophet indicates that princes, kings, priests, monks and everything that has a great name will be on the side of the Antichrist. 4, 776. Whoever does not want to be burned as a heretic must worship Satan and Antichrist for the sake of the pre-turned name of Christ. 4, 512. It must be a lesser sin to have denied God and His works and His word than to have attacked the throne of Antichrist. 4, 777. Those who transgress the Pabst's statutes are punished much more severely than those who transgress God's law, commandment and word; this shows that the Pabst is the Antichrist. 22, 875. The antichristian tyranny has everywhere laureates and guards, who have to watch the poor so that he cannot muckle. 4, 773. There is no one who does not have to fear the antichrist, even if he relies on his good conscience and is not aware of any plot against the tyrant. 4, 775. If someone has spoken however carefully, the Laurians of the Antichrist make it their business to slander that which has been spoken exceedingly correctly. 4, 774. The laureates of Antichrist have the intention to corrupt the wretch and catch him in a word or work that he did not know was damnable. 4, 775. The Antichrist has adorned his delicious new deity with indulgences, churches, gold, silver, precious stones and all precious things etc. 14, 372. The Antichrist persuades the great multitude that everything they do against the godly is done by order and in the name of God. 4, 788. The Antichrist exalts himself above God and sits in the temple of God, not in heaven, but of the proclaimed God, who lets himself be taught and revealed in words. 1, 1063. The devil has invented the fable that the Antichrist will come from Dan,
so that he would lead our thoughts away from the real, present Antichrist. 2, 2024. The Antichrist, that is, the pope and the Turk, do not exalt themselves above God as he is in his divine nature, but above the God who revealed himself through the word. 1, 1062. The Antichrist exalts himself above every God, that is, he will establish his own worship, which he will exalt above all worship. 3, 1422. The tyranny of the Antichrist seeks only his own with the most outrageous attacks, and neglects what is God's in the most despicable way. 4, 778. The innocent is killed by the Antichrist in such a way that the justice of his cause is not revealed by the word of God. 4, 771. The Antichrist kills secretly through artifices, processes, judgments, by which not the sensual perception but the intellect is deceived. 4, 772. The Antichrist muffles the voice of the gospel in secret, without the matter being investigated or accounted for; whoever preaches it must be killed. 4, 771. We do not even have a proper and correct history of Antichrist, since his flatterers put his shamefulness to honor and praise his false virtues. 14, 372. That the Antichrist would have put himself in the place of majesty would perhaps not have happened so successfully if his deeds had been handed down by some reliable historians. 14, 372. The pope invades the sacrament once a year, which Christ does not do, that ever his being and commandment and prohibition go against Christ, as it is due to the Antichrist. 15, 1530. If the pope will not revoke and condemn this bull, and also punish D. Ecken 2c, let no one doubt that the pope is Christ's destroyer and the true Antichrist. 15, 1475. O happy Christians, wherever they may be, if only they are not under this Roman Antichrist, as we wretched people are! 18, 452. On the text: "What you will bind on earth" etc., the Antichrist, the pope, has placed all his power, that he is the head of all churches, that he alone, as the supreme head, has the keys. 13, 1168. The Antichrist has exalted himself above Christ by despising and changing the commandments of Christ, making the consciences free from them etc.
6, 647. This is the most distinguished sign of the Antichrist, that he takes the name of Christ, that He is the head, and boasts that He is the head of the church. 6, 1110. The Antichrist should not only be held up to us as the governor of God on earth, but also as a mixture of God and man, as it were as a kind of earthly God. 14, 372. The Antichrist does not sit in a devil's stable or
among a bunch of unbelievers, but in the noblest and holiest place, in the temple of God. 9, 44. The Antichrist had started to rely on the king of France, but his plots are thwarted by his capture. 15, 2645. The kingdom of the Antichrist is the godless being itself, it is the devil's own kingdom. 4, 1447. The Roman Antichrist is a servant of error, an apostle of Satan, the man of sin, the child of perdition. 4, 1320. In the decree and decrees of the Roman Antichrist not one Christian word is to be seen or found unadulterated. 14, 481. We do not refuse obedience to the popes and bishops today for the sake of it, as if they had no legitimate profession and office, because the Antichrist has his seat in the church. 14, 1041. Now that a thousand years after the birth of Christ have come to an end, the devil is let loose, and the Roman bishop becomes the Antichrist, also by force of the sword. 14, 692. Those who have the spirit of Christ know that whatever they can read, speak and write against the pope, the Antichrist, they offer to God as the highest and most pleasing sacrifice of thanksgiving. 14, 373. The Antichrist of Rome and his platitudes believe that they cannot have happiness and victory against the Turk until they have eradicated the Lutheran heretics and their doctrine. 7, 1627. The Antichrist, as he started without a hand, so he will also be overcome without a hand through the word. 15, 2506. We believe and take comfort that Christ will stand by his church until the end of the world, even if the Antichrist, the pope, triumphs and sits in the temple of God. 4, 2106. Luther says: "I almost do not doubt that the Pope is the Antichrist whom the world expects, so much does everything that he lives, does, speaks and orders agree with this. 21a, 234 Wiklef says: Antichrist is rightly called the one who is contrary to Christ in life and teaching. 14, 186. Luther believes he can prove that the true Antichrist reigns at the Roman court and that he is worse today than the Turk. 15, 2430. Shortly before the Leipzig Disputation, Luther publicly testified in the "Explanation of the Thirteenth Thesis on the Power of the Pope" that the Pope was the Antichrist etc. 14, 189. 14, 189. Under the Antichrist, the church did not have the right preaching ministry, no worship, not its own kingdom, but was forced to hold the papist customs. 4, 2012. In the past we did not know otherwise than that the pope was a governor of Christ; but now we have learned from Luther's writings that he is the right, true Antichrist. 14, 480. 14, 480. The holy man of God, D. M. Luther, is specially awakened by God to be the Antichrist.
He was supposed to reveal and disgrace Rome, so that he would be overthrown by God's word. 14, 480. Without the revelation of the Antichrist through Luther, we would have worshipped and honored the devil and his Antichrist all our lives and would have been thrown into the lake of fire with him. 14, 480.
anticipatio. The figure of speech anticipatio or recapitulatio. 2, 1067. 1510. The figure of speech anticipatio is called hysteron proteron among the speakers. 2, 548. 1067.
Antilo giften. The antilogists read the sayings of Scripture together, which seem to be contrary to each other, in order to weaken and overturn the certainty of the sacred Scriptures. 2, 1023.
Antinomians. The antinomians deceive that repentance should not be preached and practiced through the law, but through the gospel. 11, 1328. We must reject the antinomians who want to throw away the law from the church and teach repentance through the gospel. 1, 1427. We are not to become like the antinomians, who, however, cast the law out of the church, and keep and strengthen their hearers for safety. 1, 1301. The antinomians want to have the doctrine of repentance begin immediately with grace. 1, 1429. Our new prophets, the Antinomians, pretend that one should deal with people gently and delicately, and not hurt them with examples of divine wrath. 1, 1206. The Antinomians' pretense that one should only preach comforting promises in the church is almost more harmful than the pope's sermons of terror. 1, 1205. The antinomians preach very finely about the grace of Christ and the forgiveness of sins, but they avoid the consequence that they should tell the people about sanctification. 16, 2241. The antinomians reject the ten commandments and do not understand them, but preach much about the grace of Christ, but strengthen and comfort those who remain in sin. 16, 2273. The antinomians must not be tolerated, who think that the teaching of the law should be removed from the church, because it is necessary for the rough and gnarled blocks. 6, 1232. The antinomians make wild, rough fellows out of the people, because they promise them everything outside of the cross. 22, 1034. The antinomians want to flatter the secure people in an incomprehensible way, and they mend their ways by holding up righteousness, which cannot be deterred even by the law. 22, 444. The Ishmaelites, Epicureans and Antinomians say that there is no sin left at all, for the sake of the forgiveness of sins. 1, 1669. The antinomians make the sin so small, as if it were a sin.
it is nothing, because it has been forgiven. 6, 701. The antinomians abolish the law in the church, as if those who are in the church are all holy and do not need the examples of divine wrath. 1, 1244. The Antinomian doctrine said that if one were an adulterer and only believed, he would have a gracious God. 1, 1188. The antinomians teach badly that all sins are canceled, and that one should not punish them, nor scare people with the law. 1, 1669. The antinomians do not understand that righteousness and forgiveness of sins is in the midst of sins, but hold that they are wholly abolished and gone. 1, 1669. The antinomians deny Christ, who was under the law, when they challenge the law and think that there is no more sin than crucifying Christ. 22, 1046. If one wants to refute the antinomian doctrine, one can have enough from the text Gen. 18, 19. 1, 1191. The antinomians want to bring Christ in the midst of impenitent sinners, who have no conscience, nor do they know themselves how depraved their nature is etc. 22, 1047. The antinomians despise their blessings: the church, baptism, the keys, forgiveness of sins and eternal life, and God's grace they all receive in vain etc. 2, 116. The antinomians pretend that one should not preach the law. With them it is in vain to teach much about grace. 11, 754. The antinomians are people who do not know Christ and are blinded by their own hope and naughtiness. 1, 1190. The antinomians completely abolish the ministry of preaching, because they do not want to suffer any punishment and make us consent to their sins. 1, 1208. It is impossible that one could learn from the antinomians right godliness (theologiam) or right worldly life. 20, 1649. The most harmful doctrine on earth is such M. Grickel's Antinomia. 20, 1656. The people want to be unpunished by the preachers, and to them fall the antinomians that one should not scold nor punish the people. 7, 1987 The antinomians will make the people quite sure that they will not pay attention to the wrath and judgment of God, as if there were no more sin etc. 1, 1670. Satan will make those who are secure as hard as steel, just like our antinomians are. 1, 1425. The antinomians enjoy the goods of this world, that it may only go well with them in this life, and say: they want to convert and repent in his time etc. 2, 116. The antinomians seek nothing but excessive feasting and feasting, so that they exceed all measure and aim, even all Christian discipline and godliness. 1, 1715. The antinomians and epicureans feast, feast, feast and feast.
They sing, sing and jump; therefore it would be in vain to say to them that they should not be afraid. 1, 1445. God is not an antinomer, for he lifts his trial from the law; then, hearing innocence, he absolves and comforts Abimelech again. 1, 1330. The blind antinomians Grikel and Jekel suspend the preaching of God's wrath in the church, to its great harm and danger. 1, 1212. M. Heinrich Ham zealously pursues the cause of the Antinomians with Margrave John, as a fervent disciple of Agricola. 17, 305. The council of Saalfeld requested Luther as arbitrator in the dispute of the Antinomians, but Luther transferred the matter to Menius. 17, 305. Luther did not teach like the antinomians, but only comforted those who had previously repented and grieved over their sin and had despaired of themselves. 1, 1429. Luther warns against the Antinomians' error, who not only want to lose body and soul themselves, but also want to burden others with their sins. 1, 1207. Luther's refutation of the false and seductive teaching of the antinomians against the law, written in six disputations. 20, 1622 ff. The antinomians protect themselves and make do with Luther's books, as if only one sin were punished by the Holy Spirit, namely the insult of the Son of God. 22, 1047. Luther's writing "against the antinomians" to D. Caspar Güttel, preacher at Eisleben. 20, 1610 ff. Luther wants to hold a disputation against the antinomians, to provoke the opposite, so that they must come out into the light. 22, 1028. Luther sends his theses for the third and fourth disputation against the antinomians to the vice chancellor Burkhard. 21b, 2220. Luther's first disputation against certain antinomians. On repentance. 20, 1628 ff. The second disputation of Luther against the antinomians. On the Law. 20, 1632 ff. Luther's third disputation against the antinomians. On repentance. 20, 1636 ff. Luther's fourth disputation against the antinomians. 20, 1639 ff. The fifth disputation of Luther against the antinomians. 20, 1642 ff. The sixth disputation of Luther against the antinomians. 20, 1647. Every Christian should beware of the papist doctrine of repentance, but much more of the doctrine of the antinomians, who do not allow any repentance in the church. 20, 1639.
Antinomianism. Antinomianism, that is, rejecting the law, without which neither the church nor the secular and domestic government can exist, is not to be suffered. 22, 1028. Luther asks Myconius and Menius, as visitators of Thuringia, to settle the disputes in Saalfeld, which probably stem from antinomianism. 21b, 2309 f.
Antinomianism. Antinomianism is a shameful and harmful doctrine that denies Christ by confessing Him, desecrates His kingdom and disturbs it by teaching Christ. 22, 1045.
Antioch. The two churches of Antioch and Alexandria are the best and most useful, as is known from all histories, but have never been under the Roman Church. 17, 1082.
Antiochus. Antiochus ignominiously killed a man who had earned great merit. This was namely the thanks for his merits. 5, 1499 f.
antiphrasis. A word used according to the figure of antiphrasis means the opposite of the original meaning. 2, 165. 911. 1206. 1738. Antiphrasis is a figure of speech that is very common among the Hebrews, as, for example, a bad boy is called a pious child, a noble herb. 1, 1379.
Face. God's face is hidden from those who are blinded, so that they do not recognize God or his work. 3, 1867. In the Scriptures, the face or countenance of God means the presence. 4, 377. Then the face of God shines for us when he addresses us kindly and shows us by words and works that he is favorable to us from the heart. 2, 837. - See face.
Antonites. The Antonites and hermits fasted and did other things, and led the people from Christ and faith in him to good works. 3, 1671 f.
Antony. Antonius wanted to make his two sons kings, one over the Orient, the other over the Occident, but he failed. 5, 1485 f.
Antonius, D. At the suggestion of D. Antonius [Robert Barnes], Melanchthon writes to King Henry VIII of England. 17, 198 ff. D. Antonius s Robert Barnes] said several times: Our king respects religion and the Gospel nothing everywhere. 17, 270. Luther's and his colleagues' intercession with the Elector John Frederick for the I) sent by the King of England. Antonius to give him a secret audience. 17, 283. D. Antonius, the Englishman, is here as the envoy of his king to our prince, and requests that Melanchthon come to England to converse with his king. 21b, 2001. Under the new Queen Joan [Seymour] in England, an enemy of the Gospel, D. Antony to be silent and hidden, and is not without danger. 21b, 2106. - Anthony, D.; see Barnes.
St. Anthony, St. Anthony pretended: "This is a member of the Church who runs into a desolation." 7, 2050. Anthony and
Others who lived in the desert may have been pious people, but you would be committing a great sin if you were to leave your profession and follow their example. 1, 1075. That Alexandrian tanner was against St. Anthony because he could say that he alone was damnable, but all others were worthy of salvation. 12, 1704. Anthony, the hermit, was sent to Alexandria to a tanner, so that he could learn from him what place he would have in heaven. 1, 11. 81. Narrative of Antonius, the hermit, who receives instruction from a shoemaker in Alexandria that the self-chosen services are not proper services. 1, 1436 f. St. Anthony had to learn that a shoemaker or tanner in Alexandria would be a better Christian than he with his monasticism. 16, 2252. The two best examples in the biographies of the Fathers are that of St. Anthony, about whom was a leather maker at Alexandria, and of Paphnutius, who was like a piper etc. 12, 76. In the biographies of the Fathers there is a very good and Christian poem, in which a tanner, who had a wife and children, is preferred to St. Anthony and held more holy. 22, 1395. The Lord often prefers the work of a rough craftsman to the fasting or prayer of a priest, as can be seen in the example of Anthony and the tanner of Alexandria. 19, 806. I praise St. Anthony, who faithfully advised and commanded that no one should subject himself to any work that is not founded in Scripture. 19, 1129. St. Anthony teaches his own that no one should adopt a particular life or work according to his own conceit, but that he should undertake something according to the Scriptures. 12, 1048. St. Anthony, who is actually the beginner of the monastic life, has very wisely and Christianly maintained that one should not undertake anything that does not have a basis in the Scriptures. 19, 1509. St. Anthony did not know monasticism bound by vows and external statutes, but lived freely in the desert etc. 19, 1509. The descendants of St. Anthony made of his order a vow and a servitude, followed his rule only in the outward appearance. 19, 1509. St. Anthony has been at the death of many martyrs and has comforted them, when they have wanted to tremble and sink in death: Close your eyes, it will soon get better. 11, 1941 In a meeting of the ancient fathers, St. Anthony decided that among all works and virtues, modesty was the best. etc. 12, 370. St. Anthony says that spiritual joy is a woe to the devil. 3, 1889.
St. Anthony undoubtedly wanted to teach that spiritual joy arises from a holy certainty and confident courage against sin, death and hell. 12, 1949 St. Anthony gave the following rule against temptations and temptations: Let every man endeavor to stand in a constant spiritual joy of his heart. 12, 1948. St. Anthony is venerated for the "holy fire". 3, 1159.
Messenger of St. Anthony. Luther does not like the unrest of the young people who received the Antonius Messenger in Wittenberg. 15, 2549.
Answer. Every Christian should know the reason and cause of his faith, and be able to give cause and answer where it is necessary. 9, 1236. Luther's answer and report to two questions put to him by persons of high rank. 19, 1724 ff.
answer. When you are asked about your faith, you should not answer with proud words, but with fear and humility, as if you were standing before God's judgment. 9, 1072. It is right for you to answer, that you prepare yourself well with sayings of the Scriptures; but see that you do not insist on it with a proud courage; fear belongs to it. 9, 1072 f. 1239.
to put on. To put on Christ is nothing other than to be conformed to his image and example. 12, 1070. To put on Christ is a spiritual putting on, and it happens in such a way that the soul takes on Christ and all his righteousness as its own good. 12, 266. As we put on Christ and accept Him, so He also puts on us and accepts us, and all that is ours, as if it were His own, drives our sin from us etc. 12, 267 f.
Apathy. God hates and condemns apathy, that is, an inhuman and unnatural callousness, but wants to have people who are kindly inclined toward parents, children etc. 2, 1572.
Apel. Luther recommends Johann Apel as successor for the deceased D. Schwertfeger. 21a, 620. Luther informs Duke Albrecht of Prussia that D. Joh. Apel will probably be available for the position of chancellor. 21a, 1374 f. Doctor Apel goes to Prussia as chancellor. 16, 694 Luther wishes Johann Apel good luck on his arrival in Königsberg and on taking up his office. 21a, 1592 f.
Aperbach. Luther recommends Peter Aperbach as a lecturer on Pliny. 15, 2500 f.
Apple. It is not only with the sweetness of the apple that the devil makes Eve sin, but attacks the highest virtue of the
The word of God is the word of men, namely faith in the word. 1, 199. 'The jewel of our kings, a golden apple, indicates that they should go out with their judgment round, without regard to persons. 6, 257.
Apple bite. The bite of the apple is not the cause of death and all misery, but that Eve throws God's word far away and becomes the devil's disciple. 1, 198.
Aepinus. The deacons and deputized citizens of the city of Hamburg send D. Robert Barnes to Wittenberg for the doctorate of their superintendent M. Johannes Aepinus. 21b, 3486. The deacons and ordained citizens of the city of Hamburg thank the Wittenbergers for their willingness to promote M. Joh. Aepinus to the doctorate, and ask for acceleration etc. 21b, 3487.
Apis. The Egyptians honored the idol Apis, which means "ox" in their language, and it was not allowed to slaughter an ox that had pulled the plow. 2, 1615.
Apollomists. The Apollinists said that Christ took only a human body to himself, not body and soul; for the soul he had his divinity. 7, 1658.
Apollo. Apollo has been a man of high understanding; the epistle to the Hebrews is admittedly his. 12, 1542.
Apollonia, St. Whoever had a tooth that hurt, fasted and celebrated St. Apollonia. 3, 1167; 10, 34.
Apology. Philip would never have written the Apology if he had not been forced to; he would always have wanted to do it better. 22, 637. The first draft of the Apology of the Augsburg Confession, which was presented to the emperor at the Imperial Diet but not accepted. 16, 1084 ff. Melanchthon sends the Apology of the Augsburg Confession to Margrave George of Brandenburg. 16, 1004. The other and more complete Apology of the Augsburg Confession. 16, 1118 ff. The Apology of Philipp Melanchthon surpasses all Doctores in the Church, including Augustinum. 22, 1390.
Aposiopesis. Of the figure of speech aposiopesis, or eclipsis or reticentia. 2, 1933.
Apostles. Apostles are called messengers, whom God chose by Himself, that they should preach the gospel and lay a foundation etc. 11, 1908. apostle means the same as a messenger. 8, 1364. the apostles are called messengers (from "to send out"), or in quite old German messengers, therefore they are also called "the twelve messengers. 5, 971. Apostle actually means a mouth messenger; not one who carries letters, but a skillful one who presents a matter orally. 9, 961. Christ willed that no one should become an apostle through men, or
by the will of men, but only by his calling. 8, 1367. The apostles were men, that is true, but they did not speak as men, but by God's command, power or wisdom. 8, 823 f. The apostles had not only according to their nature, but also according to their person the certain promise of the Holy Spirit. 19, 1766. When Paul says: "An apostle of JEsu Christ", you no longer hear a bad man, but the mouth of God and the Lord Christ, who put His word into his mouth. 8, 823. So that the apostles would not speak from themselves, Christ gave them the Holy Spirit. 8, 1369 The Holy Spirit spoke and worked through the apostles and presented the teachings of Christ more clearly than when Christ preached. etc. 22, 309. The office of a true apostle is to preach neither the righteousness of men nor the holiness of the law, but the unspeakable grace and mercy of God. 9, 1120. This is the real ministry of the apostles, that they praise Christ's glory and good deeds, and thereby raise and comfort the afflicted consciences. 9, 387. Christ sends out his apostles and disciples, simple-minded, foolish people, to destroy the kingdom of the devil. 5, 206. The unlearned people and poor laymen, the apostles who have learned nothing, know how to guide the Scriptures better than the scribes who study them daily. 13, 2054. It is a foolish thing in the sight of reason that Christ contends against the devil and the gates of hell with so little and weak a witness as the apostles are. 5, 207. Christ puts his suffering and resurrection into the mouths of the apostles, and subjects to them all the power of the devil and hell, along with heaven and eternal life. etc. 13, 1949. The apostles prove by their mouth and word such power that the synagogue and the Jewish empire fall to the ground over it. 5, 207. The apostles did not produce their preaching from themselves, but received it through the manifest sending and command of the Holy Spirit, and preached it in all the world. 5, 971. On the day of Pentecost the power of the apostles shines, shines and is noted, because from the first sermon three thousand were converted etc. 5, 248. The apostles attack the highest power on earth in Rome, punish their pagan, idolatrous nature and establish such power through their mouths that no one can resist. 5, 207 f. The apostle's speech is commanded to them by God and confirmed with a great miracle; none has ever happened in the doctrine of men. 19, 620. Whoever hears the gospel from the apostles or churches and does not want to believe, they shall pronounce such a judgment that he shall be damned. 17,
Whoever hears the gospel and believes, let the apostles or the churches pronounce such a sentence that his sins are forgiven and he shall be saved. 17, 1072. The apostles, strengthened by the Holy Spirit, despise the threats of the priests; they are more interested in teaching others about Christ than in preserving their lives. 6, 1579. The law has preached terror until now; but the apostles are commanded to comfort, to change doctrine, to preach grace, mercy etc. 6, 471. The apostles preached faith in Christ alone, and love towards their neighbor. 3, 499. the apostles teach Christ; the prophets, the teachers, the bishops, the pastors, the ministers who baptize, who administer the sacrament teach the same. 5, 465. The apostle's preaching alone is right doctrine, which gives certain understanding and comfort to the heart, and makes just and blessed in the sight of God. 5, 971. Since the apostles taught that the crucified Christ was the Son of David and the eternal King of eternal righteousness etc., they were attacked with words of shame of every kind. 6, 112. Many things were drawn from the Old Testament by the apostles, not for the sake of argument, but to make the matter greater and more ornamental. 6, 81. As long as the apostles had Christ with them, they were not allowed to worry about anything and would have remained safe from anyone. 8, 268. When Christ was gone, the apostles' hearts soon fell away and they closed themselves up in fear and hid themselves. 8, 268. When Christ was gone, there was no heart and courage left in the apostles until the Holy Spirit came. 8, 269. How patiently Christ bore the apostles' lack of understanding and how kindly he dealt with them is something we must diligently consider. 22, 329. After the apostles also received the Holy Spirit, they did not soon know everything and were sometimes weak in faith. 22, 327. In the apostles we see that the Holy Spirit makes bold heroes, excellent giants and unconquerable men out of stupid, despondent and fugitive people. 13, 2056. Although the apostles are called, chosen and sent by Christ, they must still be considered fools before the world and be called fools. 5, 247. The apostles were unwise and fools before the world, but God gave them a mouth and wisdom, which all their opponents could not resist nor contradict. 5, 210. God proves through the greatest foolishness and foolishness of the miserable, weak beggars, the apostles, the greatest wisdom that has come on earth, that no one can imitate them. 13, 2054. The apostles confirmed their sermons with the following
signs. 11, 1910. The apostles speak no other word than that which they have taken from the mouth of Christ, pointing to Him alone. 8, 336. With the word: "You will also testify", Christ singles out the apostles for all preachers, confirming their preaching in such a way that all the world will be bound to their word and believe it. 11, 1004. All that the apostles preach and teach is the right doctrine and preaching of the Holy Spirit, which they heard and received from Christ Himself. 11, 1004. We cannot learn the wisdom that God will be gracious to us for the sake of His Son in any other way than by reading or listening to the books of the prophets and apostles. 9, 1758. Christ sent the Holy Spirit from heaven, who opened the understanding to the apostles, so that they could understand the Scriptures and present them to others through preaching and writing. 9, 1142 f. Such great things the apostles proclaimed to us through the Holy Spirit who came upon them from heaven, so that even the angels could see them. 9, 1143. The power and rule of the apostles continued among the Jewish people until God gathered out the wheat and burned the dead chaff. 5, 248. Because the apostles preached to the Gentiles that they should be saved without the Law of Moses, the Jews considered them apostates, disobedient to God. etc. 5, 986. The apostles are actually the fathers and teachers of the Gentiles, and there is nothing to prevent the most prominent of them from remaining among the Jews for a while. 9, 1113. The apostles wrote all their epistles to the Gentiles, except those to the Hebrews and St. Jacob. 9, 1113. That the apostles first went into strange houses and preached, they had commanded and were ordained etc. that they should preach in all places. 5, 721. The life of the apostles was a common life, full of poverty, cross, pressure, hunger etc., and whoever judges otherwise, judges against the gospel. 12, 1735. The apostles went about preaching and praying, but still provided for the body, raised up some men to distribute the goods. 11, 2065. Everything that was evil, the apostles and disciples must have done. 13, 2059. At the time of Augustine, when the Goths devastated Italy, all the blame was laid on the apostles in Rome, namely on St. Peter and Paul. 2, 133. Jerome distinguishes four kinds of apostles; the first, called by God the Father and Christ; the second, by God through men; the third, through men; the fourth, run by themselves. 8, 1368 f. The fable of the division of the apostles, which took place in the thirteenth year after the
The fact that the resurrection of Christ is said to have taken place cannot exist. 8, 1403. 1409. Six apostles are said to lie in the kingdom of France, and four in Spain; St. Matthias is said to lie at Trier. 9, 1318. Six apostles are buried at Tolosa in Spain, one of them is Matthias, who is also buried at Trier, likewise at Rome. 22, 923. Eighteen apostles are buried in Germany, although Christ only had twelve. 22, 923. We celebrate the feasts of the apostles every day, as often as we preach their gospels and epistles, and we who hear them now hear them as well as those who lived in their time. 9, 1319.
Acts of the Apostles. In the book of Acts, St. Lucas puts both the doctrine of faith and the examples of faith next to each other. 14, 92. With the Acts of the Apostles, St. Lucas teaches the whole of Christianity the main point of Christian doctrine, namely how we must all be justified through faith in Jesus Christ alone. 14, 92. The whole book of Acts deals with this: the Holy Spirit is not given through the law, but through the preaching of the gospel. 9, 273. In the book of Acts you will find a beautiful mirror, in which you can see that it is true: faith alone makes righteous. All the examples and stories therein are certain witnesses to this. 14, 93. All the preaching in the book of Acts is to the effect that we must come to grace, righteousness and salvation through the faith of Christ alone, without law and works. 14, 93. Throughout the book of Acts it is said that both the righteous and sinners are justified by faith in Christ alone, without law and works. 9, 274. The short summary of the book of Acts is that we are justified by faith in Christ alone and that the Holy Spirit is only given through the preaching of faith. 9, 278. St. Paul teaches and teaches with words and sayings from the Scriptures, St. Lucas proves in the Book of Acts with examples and stories that it happened this way etc. 14, 93. 14, 93. The Acts of the Apostles can be used to shut the mouths of the adversaries who point us to the law and our works. 14, 93.
apostolic. Interpretation of the apostolic prayer 1 Cor. 1, 3. 4, 2097.
Pharmacy. Luther said: there is no man in the world who is so unwilling to eat and drink from the pharmacy as he. 22, 1292.
Appeal. Only after the coaxing of the Carmelite prior, D. Frosch, did the notary dare to post Luther's appeal on the door of Augsburg Cathedral after Luther's departure. 15, 606. Luther's Appeal from the Proceedings of Cardinal Cajetan to Pope
Luther's appeal of the proceedings of Pope Leo X against him to a general concilium. 15, 656. Luther's appeal or appeal to a Christian free concilium of Pope Leo X and his unjust outrage negated and repeated. 15, 1602. Luther has his renewed appeal printed in Latin and German; it is not known whether the bishops will execrate. 21a, 309. In addition to the appeal from the badly reported pope to the pope who is to be better informed, Luther wants to make another appeal to a future concilium. 15, 2408 Luther apologizes to Spalatin for the publication of the appeal and the Augsburg Acts, which the printer had issued in sheets. 15, 2432 f. The printer Johann Grünenberg issued Luther's Appeal to a Concilium to his great displeasure; he wanted to keep it with him. 15, 2430. One had wanted to dissuade the notary that he should not file Luther's appeal at Augsburg, but through the persuasion of the licentiate Joh. Frosch, he remained steadfast. 15, 2422. Luther complains about the printer who, contrary to his promise, issued copies of the appeal by hand. 15, 665.
Aquila. Jerome praises Aquila as a sharp and very accurate interpreter. 6, 1401.
Aquila, Caspar. Caspar Aquila, parish priest at Saalfeld, and M. Ham in der Mark were antinomians. 22, 1047. Luther writes to Caspar Aquila, who sent him a book: Our printers are hard to determine that they print books, if they are not almost certain that they will soon be saleable etc. 21b, 1953 f. Des M. Caspar Aquila Trostschreiben an den nach nach gefangenen Churfürsten Johann Friedrich zu Sachsen. 17, 1481. M. Caspar Aquila's second letter to the captured Elector. 17, 1485.
Aquino. Thomas Aquinas was a great launderer who, for the sake of the diversity of words, invented a diversity of things: a finished faith, an unfinished etc. 22, 1939 f. Thomas sof Aquinas is very loquacious because he is seduced by metaphysics. 22, 1403. The preacher monks have charged their Thomas Aquinas to Christianity that all letters must have articles that are full, full of error. 18, 894. It is said that Thomas Aquino at his end could not remain before the devil until he spoke: I believe what is written in this book, and I had the Bible in my arms. 17, 2013. It is reported of Thomas Aquinas that he made the sign of the cross over himself under his garment.
He said that he had been praised as often as he heard it. 4, 509. Thomas Aquinas has written many heretical things, and he is the author that Aristotle reigns as the destroyer of the divine doctrine. 18, 1199. Thomas Aquinas, the preacher-monk, has written impudently that monks and priests are in a better state than common Christians. 9, 1227. Thomas [Aquinas], the preaching monk, has written impudently that if one enters a religious order, it is as much as if he now comes out of baptism. 9, 1387. Thomas Aquinas teaches that it is not necessary to be perfect, but that it is enough that they are in the state of perfection, and intend to become perfect. 12, 282. Thomas Aquinas used to say that he had never been tempted; therefore, he was not able to comfort as St. Jerome. 9, 1579. Thomas Aquinas, who has the dove painted in his ear, has pretended great prudence with dolia etc., and says that one should adore the sanctuary, but provided that one joins the one who is in heaven to the painting. 11, 2377. The true holy children of God, Hus and Jerome, were burned at Costnitz, while Thomas Aquinas, the source and root of all heresy, error etc., was exalted. 15, 2325. Such teachers as Thomas Aquinas were made saints, but the other, righteous saints were burned to powder. 9, 1387. If St. Thomas [Aquinas] is more holy than I doubt, he has been made more miraculously holy than any other saint, for the sake of his harmful poisonous teaching. 12, 282. There is nothing wrong with the fact that the bull-bishop has elevated St. Thomas Aquinas among the saints. 18, 1199. Luther says: With regard to Thomas Don Aquino, I doubt very much whether he is damned or blessed; I would rather believe that Bonaventure is blessed. 18, 1199.
Arabs. Those who were once Ammonites, Moabites, etc., are now called by the common name Arabs. 14, 1681. The Arabs do not live in any particular place, but they move about with their huts, like robbers, and maintain themselves by cattle breeding. 6, 250. Breitenbach writes that the Arabs and Troglodytes consider it right that they live on robbing and stealing. 1, 997. The Arabs do not live in a certain, permanent place, but carry all their goods around with them on wagons, and they feed themselves by robbery. 1, 997. 1, 997. The Arabs have often antagonized the Romans and Persians with their robberies. 1, 998. The Arabs still use bows against their enemies today, and no monarch or potentate has ever been able to overpower them. 1, 1454. The Arabs, who are Ishmaelites, have never before been able to overcome their enemies.
neither by the Romans nor by the Persians, but the Turk has humiliated them. 2, 14. Also uyter the Arabs God has had a numerous church through the Anachoretes, who have settled in the deserts there. 1, 997.
Arabia. The scribes divide Arabia into three parts: Desolate Arabia, Stony Arabia and Rich Arabia. 12, 310. Stony Arabia, in which the Edomites were, was, according to the revelation of the Gospel, a place of holy people before others, as St. Anthony and others. 14, 820. The richest and largest Arabia is called Saba in Hebrew. 12, 311. Jerome testifies that at the time of the first church there were many and excellent Christians in the borders of Arabia. 14, 2110.
Aram. Aram is Syria. 1, 680.
Ararat. To Luther, it seems credible that Ararat signifies the highest of all mountains, the Imaus, which divides India. 1, 562.
Work. God has ordered the work. 4, 1982. Man is created to work even in the state of innocence. 1, 126. Work strengthens the body and preserves health. 1, 1073. One should not listen to those who pretend that manual labor alone is work. 1, 258. The sweat and labor in the household regiment is great, in the secular regiment even greater, but in the church office the greatest of all. 1, 260 f. Regimental and church work is the greatest, weakens the body and strength and power, consumes marrow and bone. 1, 260. In the church, work means: teaching and preaching, administering the sacraments, fighting against heretics and rebels, lifting up ailments, improving and edifying the pious. etc. 1, 261. The work is useful to tame the flesh. 3, 98. The world does not believe that work is a blessing, therefore it hates and shuns it. 4, 1983. Through original sin, work is now a punishment, which in the state of innocence would have been a game and pleasure. 1, 125. We find in work a burden; for Adam in paradise it would have been the highest pleasure. 1, 100. God uses our work as a kind of larva, under which he blesses us and gives us what is his. 3, 1452. If God did not create everything through his word, then all our toil and work would be of no avail. 5, 1319. Our labor creates and gives nothing, and yet it is necessary for us to receive what God gives us through it. 11, 1321. Our work in the field, in the garden, in the city, in the home, in the fight, in the government are God's larvae, under which he wants to be hidden and do everything. 5, 1308. Our work is not enough to feed the family, but God uses our effort and work as a means of support.
by which he wants to bless us. 4, 1982 God puts silver and gold in the mountains, grain, wine and all kinds of fruit in the fields; work finds it, but God must put it there, so that the work finds it. 5, 1293. Christ does not want his Christians to work in vain, but to be with his blessing in their work, and not let them die of hunger. 13, 762. God makes the whole world rich, not for the sake of their works, but so that men should obey him. 22, 1956. God does not condemn work, but he condemns the devilish presumption that we should usurp the divine care and concern that he has for us. 4, 1945. When the word comes, one should leave off business and work, and devote oneself to the word alone. 11, 2354. The animals do not nourish themselves by their work, but the earth bears grass and nourishes them by God's blessing. 5, 1292.
work. Although God creates and gives everything, protects and preserves it, we should still work and not walk idly. 3, 1364. In all dealings and undertakings of life, we must act in such a way that we work, but command the outcome to God. 5, 1541. God wants us to work, and yet shows us that our work cannot be done unless God blesses it. 7, 2435. The godly work with a cheerful and joyful heart because they know God's command and will. 4, 1983. One must work with the body and let it get sour, but with a cheerful conscience and trusting in the divine blessing. 4, 1960. Where God does not lay down, all the world should probably work itself to death and search, and would find nothing. 5, 1293. Work diligently and faithfully, each according to his profession and office, and God will bless it and prosper it. 5, 1309. Work must and should be done, but do not attribute food and the abundance of the house to work, but only to the goodness and blessing of God. 5, 1291. Then you work in vain, where work is alone and thinks to feed itself; it does not do it, God must do it. 5, 1291. Working belongs to you, but feeding and housekeeping belong to God alone. 5, 1291. God forbids the delusion that we should not think: The more I work, the more I will have. 7, 2436. We should work as if we wanted to live forever, and yet be of a mind as if we should die this hour, 7, 1466. If you cannot work, have no grain, money or cash, you must still believe that God will feed you. 3, 155.
Ark. Augustinus states from Philo that the ark had the proportion of the human body. 1, 514. The wild animals are miraculously created by God's command.
The people have been forced to go into the ark. 1, 523. The innumerable questions about the ark should be left aside, because the godliness or the kingdom of Christ is in no danger. 1, 516. Josephus writes that in his time pieces of the ark were found on the mountains of Armenia. Luther does not believe him. 1, 562. In the ark they have always burned light. 3, 145. Noah's ark is an image of the Christian church. 3, 150.
Arcimboldus. Arcimboldus at Lübeck. 15, 255. Arcimboldus' instructions to those who are appointed to the work of indulgence. 15, 256.
vexatious. A Christian should be careful not to offend anyone with his life, lest God's name be blasphemed. 12, 922.
annoy. It cannot be otherwise than that the world is vexed by the doctrine of godliness, and cries continually that nothing good comes of it. 9, 591. This is one of the vexations, that the world is vexed by the teaching of Christ, that it does not want to rely on God's grace, but on its own work and merit. 13, 29. The world is offended at Christ, who wants to give the kingdom of heaven, but it wants to have the kingdom of earth. 9, 1805. All that is high and great, as the Pharisees, scribes, chief priests, priests and Levites, resent Christ, considering him a deceiver etc. 13, 27. The Pharisees, scribes, chief priests, priests, Levites are angry with Christ, consider him a deceiver and his preaching heresy. 13, 1399. In one city the papists were offended by beards and cut shoes etc. Then Luther said: These things are all free etc. 22, 1619.
Anger. We call it "evil" when one brings another down and makes him evil by words or deeds. 7, 880. The right kind of trouble is to be against God and His word with unrighteous doctrine and life, and to deceive people with a pretense of the divine name. 7, 881. In the prophets, idolatry is everywhere called "trouble". 7, 881. Christ means by sedition false doctrine and heresy, which by a great glorious appearance draws away from Christ and leads to hell. 7, 905. Whoever follows the authorities, parents and pastors, who command and teach sedition, it is right for him to go to the abyss of hell. 7, 902. The pope with his monks has brought much trouble into the church and led the Christians from the right way, which is Christ Himself, to the saints. 7, 884: It is not public sinners who cause trouble in matters of faith, but great and noble people before the world. 7, 882. The adversaries do not do such great harm, but they do,
Those who want to be from us and cause trouble are the most harmful. 22, 1029. We are not the cause of the aggravations, the hatred, the unrest, the riots, but there must come aggravations, there must be people like Lucianus, despisers of religion etc. 4, 1780. The aergernisse are not to be attributed to the word and the Christian church, but to the enemy, the devil, who sows the tares among the wheat through his apostles. 13, 1634. This trouble is always in the world, that the wicked are well, but the godly and true Christians are afflicted. 22, 1117. This trouble has always been in the world, that the godly have always been very unhappy, and the godless happy. 22, 1418. Christians are not to cause trouble to anyone, especially not to the young people; but if they see trouble in others, they are to be careful that they are not deceived by it. 13, 1268. Offenses in the church are much worse than among the heathen; for if the Christians are out of sorts, they are much worse and more godless than the heathen. 22, 1114. The vexation of life is a private vexation, but the vexation of doctrine is a public vexation. 7, 346. It is necessary that we pray and practice the pure doctrine without ceasing and thus defend ourselves against all aggravations. 5, 268. The Holy Spirit wanted to comfort the pious, who feel their weakness, with the narration of the aversion and fall in the most holy patriarchs. 1, 628. The taken away trouble is when one is annoyed by what is right and good. 22, 1116. Although all the world resents, resents and resents Christ and his gospel, we should not turn to such resentment and resentment, but accept this King. 13, 1404 f.
Suspicion. Paul counts suspicion among the major sins, because it is a source from which slander, discord and strife flow. etc. 1, 794. Cicero rightly says that there can be no lasting friendship where there is room for suspicion and distrust. 1, 795. suspicion causes much unhappiness among spouses, but much greater misfortune in the worldly regime. 1, 795. It is not a sin to have the most malicious suspicion of evil, mischievous people. 2, 1474.
suspicious. These are fine people who are not suspicious, do not get angry soon, and are able to hold something dear. 9, 1226.
Arians. The Arians, Sabellians, Eunomians, and before them the Samosatians, wanted to ascend to heaven with their thoughts and seize the divine majesty. 5, 449. The Arians wanted to measure out the article of the Trinity with reason, the words
The Arians have masterfully twisted the article that Christ is man and true God. 11, 2224. The Arians have masterfully distorted the article that Christ is man and true God. 5, 930. The Arians ascribed the name of the Godhead to Christ, but in fact denied it. 5, 450. When the Arians were shown the word "Son of God" in the Scriptures, they said that he was not a natural and essential God, but a named God. 8, 367. The Arians said that the Son was before the beginning, but not eternal, but after eternity, and also made or created, but before the creatures, heaven and earth. 11, 2050. The Arians did not pay attention to the word of Christ: "I go to the Father", which means nothing else than: I go and receive the glory that the Father has. 11, 1041. The Arians imagined that the angels and the Son of God were created before the beginning. 1, 12 f. The Arians said: The Word of God would also be a God, and all things would be made by the same, but it would also be made before etc. 11, 157. Not believing in the Son is as much as not believing the Father's testimony about the Son, as did the Arians and Cerinthus. 9, 1511. In an epistle, the Arians attributed everything to the Son of God, but they denied that he was the essential God. 9, 1512. Even though the Arians sometimes called Christ a true God, they denied that he was of the same essence as the Father. 9, 1522. The Arians confess that the Word is a high, great, divine person in which two natures, divine and human, are united, but deny that the Word is a natural, essential God. 7, 1617. The Arians wanted to conclude from Matth. 19, 17, that Christ was not God. 7, 1002. It was necessary to summarize the opinion of the Scriptures, set with many sayings, into the short word homousios. 16, 2212. How Christ, in the time of Hilarius, when the Arians had completely gained the upper hand, chased away the Arians with their heresy. 5, 372. When the Arians began to rise, it seemed as if they were conquerors on all sides, but still the orthodox had the true doctrine and overcame. 9, 1477. Against the light angelic devil, God gave some pious Christian emperors, as Theodosium, Arcadium, Honorium, who protected the Church against the Arians. 12, 1296. From the time of Gershon until Luther, it was believed that a man who does as much as is in him deserves eternal life de congruo, which the doctrine
of the Arians. 22, 893. The holy fathers in the Council of Nicaea wanted to reject the Arian doctrine.
They did not hear them read, but condemned them as public blasphemers. 5, 719. The Arians became murderers; in St. Augustine's time also the Donatists. 20, 2127 f.
Aristotle. In the pagan beast, Aristotle, there are as many sects and heads as the serpent has in the Lernaean swamp. 3, 1331. St. Thomas, by his prestige and diligence, has raised Aristotle to be a master and teacher of all high schools, more than Christ; there he reigns etc. 18, 1504. Since the Christians in the papacy were led to believe that the moral teachings of Aristotle were completely in accord with the teachings of Christ and Paul, the theology of Paul fell away. 8, 1438 f. Aristotle reigns in the high schools, and brings up again the doctrine of free will, holding up to us the works and the threefold pagan art. 18, 1504. He who does not know the art of Aristotle cannot become a theologian nor understand the Holy Scriptures; indeed, he must be a heretic and may not become a Christian. 11, 303 The art of Aristotle is that of the high schools; whoever can do it or learns it, one puts a brown beret on him and says: Worthy master artium and philosophiae! 11, 303. The Sophists have also reversed the text 1 Petr. 3, 15: that one should overcome the heretics with reason and from Aristotle, the natural light. 9, 1238. The supreme master of all high schools, Aristotle, not only teaches nothing at all about Christ, but vain foolish things. 11, 303. Aristotle has been a very perceptive man, who has far outdone Cicero, and has been above him in intellect. 1, 681. Aristotle is gradually declining at the University of Wittenberg, and he is in such decline that he is close to falling forever. 18, 1969 f. The Wittenberg students ask that the lecture on Aristotle's ethics be left free for them, and that they be allowed to graduate without it. 15, 2398. The whole of Aristotle relates to theology as darkness does to light. 18, 23: The high schools wanted to illuminate the Scriptures through reason and Aristotle's art, which is the true light. 11, 457. Because of our ingratitude, God allowed Aristotle to be used instead of the holy Scriptures and good books. Scripture and good books Aristotle come with countless harmful books etc. 10, 482. Luther says: "It grieves me that the damned, arrogant, mischievous pagan Aristotle has deceived and fooled so many of the best Christians. Luther says: If you want to know what Aristotle teaches, I will tell you recently: A potter can make a pot out of clay; a blacksmith cannot, so let him learn. 12, 33. The High Master
Aristotle taught us that reason strives for the best and always strives for the good. Christ says no to this. 11, 1138. Aristotle is cold in his treatises on religion, and in general in the skin a perfect Epicurer. 10, 181. In Aristotle we learn such things that improve neither the mind, nor the spirit, nor the common life, but only serve to sow and maintain discord. 15, 1359. Aristotle calls the hand the most excellent tool, because it performs various services and serves all other members. 5, 1571. Aristotle in his moral doctrine compares the moral things with the physical point, not with the mathematical. 5, 392. Aristotle has sullied his moral doctrine with retaliation and with many other vices, which he has listed as virtues. 4, 938. Aristotle holds that God knows nothing of all things, that he understands nothing of our affairs, and has nothing in mind but himself. 4, 2020 f. Aristotle makes this conclusion: If God should see everything that is going on here, he would never be calm in his mind; consequently, he has no regard for our being. 9, 1406. Aristotle teaches that the world has been from eternity, and thus remains, and all souls die with the body. The Supreme sits above the heavens and sees nothing at all etc. 11, 302. 11, 302. If Aristotle heard that man, the most beautiful creature of all, was formed from a lump of earth, he would laugh very much. 1, 102. Aristotle calls woman a mutilated man. 1, 85. The archmaster of all natural masters, who now rules all high schools in Christ's stead, Aristotle, taught that a stone is heavy and a feather is light etc. 11, 302. Aristotle takes great pains to investigate from where the springs and the winds come. 5, 1388. Aristotle disputes a lot about the origin of the wind; it comes from the hollow crevices of the mountains, where it is locked. 7, 1870. Aristotle said: It is hollow holes from which the wind comes and goes in again; but the Scripture says: "He who makes the winds come from his secret place." 11, 2229. Aristotle says: What is light, that goes up"; that is nothing. 3, 35. Aristotle leaves the question whether the world will stand eternally in doubt, but he leans towards the opinion that it is eternal. 1, 5. Aristotle concludes: there is no first and no last man. 1, 681. Aristotle says: It is necessary that he who has insight conceive ideas; but a Christian must not conceive anything, but follow the word. 4, 1872. Aristotle or a Sadducee etc. calls this a righteous reason and a good will, when he considers the common use of the
State seeks etc. 9, 346. Aristotle holds, as do the monks, that the contemplation of death is the means that makes death more bearable. 5, 739. Aristotle denies the immortality of souls and teaches that God does not take care of us, does not care for us etc. 22, 119. 22, 119. Aristotle measured the respectability of life according to what reason prescribes, but the preacher Solomon measured it according to the keeping of God's commandments. 22, 1828. Aristotle, Lenophon, Plato, Cicero and others have written excellently about the state, but they have not recognized the causative and the final cause. 4, 1914. Aristotle reproves and scorns badly the philosophy of the Platonic ideas, which is nevertheless better than his. 18, 40. Aristotle has quoted this saying: The less understanding, the more happiness. 4, 1950. Aristotle in his Moral Doctrine (in Ethicis) compares a gouty man to the naughty naughty youth, which cannot be tamed nor subdued. 13, 922. 2442. Aristotle states that the work is not good, unless it comes from right reason and good will. etc. 1, 1018. Even according to Aristotle, it is taught that only after we are righteous can we do righteous works. 10, 1280. Aristotle has rightly and finely said that it is much better to follow the truth than to cling too tightly to those who are dear to us and our friends, 1, 149. Aristotle, the pagan, relates several causes why one may be justly angry, one of which is ingratitude. Scipio, the noble hero of Rome, could not stand it. 22, 210 f. In the fifth book of the Ethics, Aristotle taught very finely how and where the law must be kept and alleviated. 2, 1876 f.
Arius. The heretic Arius deprived Christ of divinity, and Manichaeus deprived him of humanity. 7, 2163. Errors of Arius, Macedonius, Nestorius, about which they lost all articles of faith, although they erred in only one article. 20, 1782 f. When Arius denied the article of the divinity of Christ, he necessarily had to deny salvation as well. 9, 376. From the common error of Arius, the world became full of heresies, and at that time only those remained steadfast in the faith who kept the Word in a simple way. 12, 1288. Arius, although he denied the deity of Christ, wanted to be considered as having the right God. 4, 1787 Of Arius' deceit and heresy. 16, 2210. Of the deceitfulness of Arius and his own, since he admitted that Christ was the right, true God. 16, 2210 f. Arius had to confess that Christ was true God, but he did this in the false opinion that he was God like Peter and his followers.
Paul and the angels sc. 16, 2210. Arius admitted the name of the Son of God, but defended the blasphemous doctrine that we are God's children in the same way. 5, 131. What Arius brings from Ps. 2, 8 against the deity of Christ. 5, 139. To adorn his lie, Arius said: Christ is the most beautiful, most glorious creature, because through Him God created the angels and all other creatures. 7, 1554. Arius said: Christ or the Word was created before all other creatures, and this Word would have created all other things after it etc. 1, 16. Arius said: Christ is not a true, natural God, but is called God in the Scriptures, as a special man before all others. 7, 1554. Arius said that God is only one, but Christ is called the Son of God, because he is the most perfect and first creature, through whom all other creatures were made. 5, 132. Arius said that the Father created Christ before all other creatures, including the angels, more glorious, nobler and higher than all angels, and called Him God, but He was not natural God. 7, 1617. Arius pretended that in the words: "God was the Word", God did not mean the true, natural God, but a named God, to whom God had given the name. 7, 1554. "He will be called a Son of the Most High," that is, people will preach about him and believe that he is God's Son. This is a powerful testimony against Arius and other heretics. 13, 1117. Arius was refuted by the word: "In the beginning was the Word." For "if" it was, it did not become or come into being, but was with the Father true, eternal God. 7, 1554. If the Son were not true, eternal God, as Arius claims, then the divine power and honor that the Father has could not be attributed to him. 13, 2693. Arius was overcome by Probus, and yet he continued his error afterwards with even greater confidence and better success. 4, 1756. One reads of no greater persecution than that which was in Arii's time; yet Christ and faith remained. 6, 869. Since Arius spewed his poison into the world, he was received with great joy, because he brought something new. 1, 1284. In Arii's time, there were hardly three bishops in all of Christendom who preached rightly; then the whole world was seduced by this heresy, even the emperor himself. 6, 868 f. The devil became so strong through his angel Arius that almost all bishops and churches were attached to him, except for a few holy bishops, as Hilarius and Athanasius. 10, 1077. The devil made it so that in the whole Orient there were no more than two parish bishops.
The bishops or lords remained untainted by the poison of Arius. 12, 1287. The heresy of Arius broke in so far and devoured so much that hardly three or four bishops remained standing, who were also expelled because of it. 11, 2043. How Arius, when he was brought out of the ban and was to be restored to his right, perished miserably. 13, 679. Narrative of how Arius, who denied the divinity of Christ, died in the secret chamber. 12, 658 f. God subdued Arius by a sudden accident, took Cerinthus away by a bath, and showed his invisible power. 4, 1862. The Scriptures have been the armor of the Christians, by which they not only protected themselves against the poisonous boy Arium, but also finally overcame him. 12, 1288. Arius with the emperor perished, so that their name now also stinks before the world; but Christ still lives, and his kingdom also still stands firm. 6, 869. More than three hundred years after Arius, the devil Mahomet came and confirmed the error of Arius, and taught other things besides, according to reason. 12, 1287.
poor. Pious Christians, who are commonly poor and miserable in the world, should not allow themselves to be challenged, but should persevere with piety and godliness etc. 13, 1007 f. When we are poor, miserable and abandoned by all the world, we have the great comfort that Christ, the Creator of all things, and His mother in Bethlehem had to lie in such misery. 11, 2019. A poor spirit or a spiritually poor heart is one that has neither day nor night rest for the sake of its sins and the judgment to come. 13, 1001. This is called being willingly poor, and is only God's gift and work in us, that we know nothing with us and apart from us, on which we set our heart, but only on God. 7, 1029. To be spiritually poor is nothing else, than to have a broken, troubled heart and spirit because of sins and inherent weakness. 13, 1001. . To be spiritually poor is not to be a beggar, or to throw away money and goods, for he wants them to dwell and stay in the land and deal with earthly good. 7, 369. To be spiritually poor is not to be hard on oneself whether one has much or little, but to always look at it as if one had nothing, and to always keep one's heart in the kingdom of heaven. 7, 359.
Poor, the. God likes to deal with the poor. 3, 241. Because Christ's will and the ministry of his gospel is to serve only the poor and the afflicted, it is necessary that all who carry their eyes high should be offended at him. 12, 1027. Because the disciples of John imagined that Christ would be glorified and powerful
they did not believe that he would be the one who would have to deal with the poor. etc. 12, 1027. Among the poor to whom the gospel is preached are not only understood those who are poor in goods, but also all who are oppressed, afflicted, miserable, sad etc. 12, 1026. Among the poor are also counted the blind, the deaf, the lame etc. and in general all who are in need of the benefits of Christ, especially of grace and forgiveness of sins. 12, 1026. Not only should we be kind and helpful to our brothers who are in need because of faith, but also to other ordinary poor people. 1, 1140. It is necessary among Christians that the right poor or those who cannot feed themselves because of weakness or old age be provided for and maintained. 12, 612. Common boxes should be established in the churches, so that alms can be given to the poor, just as the apostles did. 12, 612. A good shepherd, after preaching the gospel, must also see to it that the poor do not remain unprovided for. 9, 146. In the past, St. Ambrose and Pauline melted the chalices and everything the churches had and gave it to the poor. Now the tables are turned. 10, 838. When we do something to the least of these in the kingdom of God, we receive Christ himself, who comes to us in his arms. 1, 1141. God repays the poor for the lack they suffer, even though they have only dry bread and a drink of water, so that they are healthy, cheerful and in good spirits. 13, 790. Whatever the poor have, no matter how little, is good for them, tastes good to them and often better than a rich man who has superfluities. 13, 1722 Luther writes to Lang: "We are overrun here by foreign poor, although we are poor, while we cannot satisfy the local poor. 21a, 686. A poor man does not go to heaven because he is poor, and a rich man does not go to hell because he is rich etc. 13, 2136.
Hostel for the poor. Luther asks the Elector that the Barefoot Monastery in Wittenberg be established as a hostel and dwelling for the poor. 21a, 1012.
Poverty. Poverty consists in the fact that one freely handles the goods, uses them and is master of them, not a servant of them. 19, 1616. Physical poverty is actually a lack of food and clothing that requires help from others because it cannot help itself with its own things. 19, 1618. Spiritual poverty cannot be praised, since it is common to all Christians. 19, 1616. The evangelical poverty is, that one in the spirit
and freely administer the goods for the benefit of others. 19, 1524. God does not take away poverty from his saints, but he does not let them perish or perish. 5, 15. 324. Poverty is the best for man. 3, 315. The vow of poverty seems to have been invented by the devil so that the monks would not have to help the poverty of others and show love. 19, 1622. Our religious vow neither spiritual nor bodily poverty, but the well-known common abundance, from which everything is abundantly offered. 19, 1618. Nowhere is there less poverty than among the monks, where one boasts of it, so also nowhere less obedience than among them. 19, 1626. The monks hypocritically pretend that they vow something different with the vow of poverty than they vowed in baptism. 19, 1617. The monks arrogate to themselves poverty alone, boast that they vow it, and make of it a counsel, whereas it is a commandment. 19, 1617. The monks boast themselves as those who have vowed the councils, although no worldly people are further away from poverty. 19, 1524. With the vow of poverty, the monks vow not to have anything of their own, meanwhile devouring foreign goods, selling them their remaining poverty, chastity and obedience in return. 19, 1869: The monks are, according to the vow, in holy poverty, in fact they are the most miserly and most entangled in temporal goods. 19, 1524: No one has ever heard that it is called poverty when one has nothing of one's own and has an abundance from the common goods. 19, 1619. Those who vow monastic life are wicked against spiritual poverty, and liars against bodily poverty. 19, 1619. The essential vow of poverty of the monks is neither poverty, nor is it considered by them to be an essential vow or commandment. 19, 1622.
Armuthszeugniß. A certificate of poverty issued by Luther for a miserable person. 21b, 1968 f.
Arsenius. If Arsenius was preserved, he had to abandon all his righteousness and base himself solely on God's mercy. 9, 616. Arsenius, asked in the hour of death why he feared death, answered: he had indeed lived blamelessly according to the judgment of men, but God's judgment was completely different. 9, 616.
Kind. Each species of creatures retains its constant manner, order and quality. 1, 44.
Artaxerxes. The godliness of Artaxerxes is gloriously praised, who wants prayers to be said for him and his kingdom in the temple.
and great good used on the construction and sacrifices. 14, 1084.
Article. The Elector sends to Luther and Melanchthon some articles that are being spread in England under their name, and requests that they send out a rebuttal. 21b, 2398. We have established the articles of our faith sufficiently in Scripture; stop there and do not let it be twisted with glosses and interpreted according to reason. 9, 828. It is not in the hands of the church or the pope to issue articles of faith, yes, not even about morals and good works, because this is handed down in Scripture. 18, 861. He who believes the first article must confess from the heart that he cannot do anything by his own efforts. 3, 20. From the first article we are to learn that a Christian is a beautiful, glorious creature that came from God, and that his end is, where he desires and belongs, eternal life. 10, 987. It has now become quite common in French-speaking countries that they believe nothing at all of the second article. 10, 1091. All error, heresy, idolatry, abuse and wickedness in the church has come from the fact that the article of faith of Christ is despised or lost. 10, 999 f.
Medicine. God created the medicine and gave the reason to preside over the body and to take care of it, so that it would be healthy and live. 10, 2021. God has put good and high medicine in the dirt etc. 22, 97. We may need medicine, which is God's creature, as well as food, drink and other things that we need to sustain this life. 22, 711. One should use medicine, because it is a created means to preserve health. 1, 525. Use medicine, burn incense in house, yard and garden, also avoid persons and places where a neighbor needs nothing from you. 10, 2021. Although it would have been easy for God to restore Hezekiah to health with a word, He wanted him to use the medicine. 6, 469.
Physician. Our Lord Christ, true man and eternal God, is the right physician, and has the certain art, yes, also the command and office, that he should help us poor, poisoned people. 13, 1249. A. learned and careful physician, who is not easily moved here and there, is a great gift from God. 22, 1744. Luther does not deny that medicine is a gift of God and a good science, but where are perfect physicians? A good way of life can do much. 22, 1682. Luther says: In Schmalkalden I had to be obedient to the physicians, and I did it out of necessity, so that I would not seem to neglect my body. 22, 1683. Luther
Says: While I was suffering at the stone in Schmalkalden, I was plagued enough by the physicians; they gave me water as if I were a large ox; they plagued all my limbs. 22, 1682.
Ashes. In great dangers and in great mourning, it was customary among the Jews to sprinkle ashes on themselves. 14, 1004.
Aeschines. When Aeschines left the Athenian government, he said that he was glad that he was now freed from the government as from a raging dog. 4, 1971.
Askenas. Askenas, the firstborn of Japheth, is the father of the Germans. 1, 660.
Asmodes. Asmodes means a destroyer or corrupter, that is the house devil, who hinders and corrupts everything, so that one cannot leave with children or servants. 14, 77.
Asnath. Asnath, Joseph's wife, is counted among the holy old mothers of the house of Israel, because she is the mother of two very famous and royal tribes. 2, 1418.
Aesopus. One could not make a finer book in worldly, pagan wisdom than the common, silly children's book is, which is called Aesopus. 5, 859. The book of Aesop's fables praises and extols itself better than it could extol any master's name. 14, 794. Quintilian, the great and sharp master, also believes that not Aesopus, but one of the most learned in the Greek language, as Hesiodus and the like, is the master of this book. 14, 794. It is credible that some of Aesop's fables were very old, some even older, but some were new at the time this booklet was collected. 14, 794. Perhaps no man on earth has ever been called Aesopus, but his book has been piled up piece by piece over time by the efforts of many wise people. 14, 794. Luther highly recommended the book of Aesopus because it is full of good doctrine, morals and experience. 22, 1565. To speak of the external life in the world, I [Luther] do not know many books, apart from the Holy Scriptures, that should be superior to this, the fables of Aesop, if one wants to look at usefulness, art and wisdom. 14, 793. In the fables of Aesop, one finds, among bad words, the very finest teaching, warning and instruction, how one should conduct oneself in housekeeping, against the authorities and subjects. 14, 793 f. In order to teach young boys good manners and honorable conduct, one should present Cato or Aesop to them. 1, 620. When one reads the fables of Aesop, it sometimes happens that the painted wolf etc. secretly reads a text to the right two-legged wolf, which no preacher, friend or foe should read to him. 14, 795. Even the great princes and lords can not be better deceived, to the
The truth of the fables is not to be found in the books of Cato, but in the fables of Aesop, both of which are useful and splendid. etc. 14, 795. It is a special grace of God that Cato's little book and Aesop's fables have been preserved in the schools; they are both useful and splendid little books. 22, 1652. One of Aesop's fables teaches from the donkey, which wanted to imitate the flattery of the little dog, that one should not bother oneself with another's office. 4, 408. The fable of Aesop teaches that even the roosters themselves bite each other; so also the world itself has no peace among itself. 12, 1895. Aesop's fable of an old man who, wearied by age and work, was pressed by the burden of wood, and now summoned death. 12, 1813. Aesopus, they say, bought tongues when he was to buy the best meat, and likewise when he was to buy the worst meat. 3, 1273. The poet of Aesopus indicates that Aesopus was also killed for the sake of truth, and it did not help him that he let the animals speak the truth in fables. 14, 796.
Assaph. Assaph drew almost the entire fiftieth psalm from the eighth psalm. 4, 669.
Asser. Asser means: blessed. 3, 471.
Assur. Assur are the Assyrians. 1, 680. Assur, the son of Shem, went out from Babylon because of the wickedness and tyranny of the family of Ham. 1, 674. Assur built Nineveh, 1, 673.
Assyrian. The Assyrian empire came from the Babylonian one. 3, 195.
Astaroth. The people of Israel sacrificed to Astaroth and Moloch because they wanted to serve God more devoutly and spiritually than their fathers had done. 2, 1825.
Asterisks. Luther's Asterisks against the Obelisks of Eck. 18, 536.
Aesticampianus. Aesticampianus [Johann Rack from Sommerfeld] is employed as professor of humanistic sciences in Wittenberg. 15, 396. 2493.
Astrologers. We have a just complaint against the astrologers, who attribute a power to the stars, which God did not put into them. 22, 1546. The example of Esau and Jacob disgraces the whole art of astrologers. 22, 1550. The astrologers' and stargazers' doctrine deals with matter, therefore it is uncertain. 22, 1550. The astrologers and astrologers do wrong by drawing common prophecies and proclamations to particular, individual things and people. 22, 1550. The astrologers avoid all questions about the movement of the stars by finding out the secondary circles.
The astrologers say nothing good about the heavens. 18, 1803. The astrologers say nothing good of the stars, make the consciences fear the future misfortune, which is nevertheless uncertain, and stands in God's hands. 22, 1552. If it is true once or twice with the astrologers, they cannot praise and exalt the art enough, but of the other, which has failed so often, they remain silent. 22, 1550. The astrologers attribute the hour of death and the manner of death to the heavenly bodies; but the holy scripture attributes this to God. 5, 1428. The prophecies of the astrologers are often missing. 1, 55. The astrologers had predicted a flood or great waters for the year 1524, which did not happen. Of the peasants' revolt Anno 1525 no one has said anything. 22, 1553 A new astrologer was thought who wanted to prove that the earth would move and circulate, not the sky or the firmament, sun and moon. 22, 1546.
Astrology. Astrology is a fine art, but very uncertain; one finds no one who can indicate and prove anything certain. 22, 1548. Astrology is not a real science and certain knowledge, and those who want to make a certain art and knowledge out of this thing are very much mistaken. 22, 1549. Astrology is not to be counted among the sciences because it has no apparent proof. 1, 54. That astrology is a certain knowledge and art, no one will yet persuade Philip. Philip has often tried hard that I should hold with his opinion. 22, 1549. Astrology [that is, astronomy] should not be despised at all, because it deals with the contemplation and observation of the divine works. 1, 38. According to astrology, Luther would have become a chief, sheriff, home-burger or whatever other offices they have in the village, or a chief servant over the others. 22, 1549. As the old theologians have known nothing of the schoolteacher imagination and theology, so the old astronomers have known nothing of astrology. 22, 1548. - See star, stars.
Astronomy. Luther praises astronomy and mathematics, which deal with proofs; he attributes nothing to astrology. 22, 1546. Luther says: I accept astronomy and like it because of its manifold benefits. 22, 1550. Astronomy was very well known to the ancients and especially to the Hebrews, who observed the course of the heavens very carefully. 22, 1544. Luther says: "I have come so far and brought astronomy so far that I believe it to be nothing, although Philip maintains that the art is indeed a great art.
there, but one has no artists. 22, 1547. Astronomy and astrology are superfluous studies of young people. 3, 1147. Astronomy is not to be approved, insofar as it predicts what will happen to everyone, but it is to be approved as a gift of God, if it remains within its limits. 22, 1546. The fool wants to reverse the whole art of astronomy, but the holy scripture indicates that Joshua called the sun to stand still and not the earth. 22, 1546.
Athanasius. If a prince persecutes a preacher, he should not flee but stand firm, as Athanasius did. 9, 1463. Since Athanasius did not want to take back the false Arius, whom he knew better than Constantinus, he had to be driven out. 16, 2212. Before his end, Constantine allowed Athanasius to re-enter, however hard the Arians resisted him. 16, 2213. The church of the New Testament after the time of the apostles has no more important scripture than the Creed of Athanasius. 6, 1576. Christ is, after the birth from the Father in eternity, not a creature; as Athanasius correctly says: begotten, not created. 5, 133. St. Athanasius played with other children at the sea and baptized them, as he had seen in the church, and Bishop Alexander considered it a proper baptism. 10, 1229; 19, 1274. When Julianus persecuted St. Athanasius and threatened him with death, the latter is said to have said: this danger is like a little cloud that consumes the sun. 4, 1794; 6, 273. Athanasius said, when the emperor Julian plagued him and the whole church: this persecution was not like a great storm, but like a small cloud. 4, 2025.
Atlas. The fine poem in the ancient poets that Atlas carried heaven on his back is undoubtedly taken from the Fathers' sermons. 1, 893.
Attalus. The martyr Attalus, when asked about the name of God, said: "Where there are several, they are distinguished by names; he who is one needs no name. 8, 1506. The martyr Attalus and his companions denied until death the accusation that Christians secretly eat children. 3, 1339.
Atticus. Pomponius Atticus, Aristides, Socrates were truth-loving people without falsehood; so among the pagans were many husbands faithful to their wives. 5, 543.
Auerbach. D. Auerbach [Stromer], professor of medicine in Leipzig, invited Luthern and his followers, as did Pistor the Younger, professor of law. 15, 1168.
Luthern likes the very good advice of the worthy Auerbach [D. Heinrich Stromer from Auerbach]. 15, 2480.
resurrection. Christ not only overcame death for his own person and rose from the dead, but it is for us. 13, 1876. It is useful and necessary for us to arm ourselves against the devil, and not to think that Christ rose from the dead for his sake, etc. but for our sake. 13, 1892 f. Christ did not rise for himself, but for our sake, so that we might also rise in him, and not remain in the grave and in death, but also keep Easter with him bodily forever. 13, 1879. We do not only believe that Christ died and rose from the dead for his person, but that we should accept him as our treasure etc. 13, 1891. It is not enough to believe that Christ rose from the dead, but you must believe that he rose for your sake, for your benefit. 11, 725. Because Christ, our head, is risen, sits above and lives, we who are attached to him must also go up as his body and members. 8, 1149. If Christ is risen from the dead, as we preach and believe, it follows that we who are his members will also be raised. 8, 1281. He who confesses that God is almighty does not dispute or argue how it is possible or not that the dead will rise, since God's word says so. 8, 1284. It must be certain that the dead will rise, because it is written in God's word and the faith of Christians. 8, 1133. This shall be my consolation and victory, that my Lord Christ has risen from the dead, that he finally helps me out of sin, death and hell. 8, 1144. Because Christ has risen again from the dead, we have a certain confidence in him in all our needs and concerns. 12, 1535. Because Christ rose from death, he became a mighty lord over death and everything that has the power of death or serves death. 10, 1131. Let this sermon go forth among Christians forever: Fear not, be glad, praise and thanksgiving to God, for Christ is risen and is no longer here. 13, 522. Not through me or for any merit on earth will I be resurrected, but for the sake of the one Christ. 8, 1158. When God will say to us on the last day, who will lie in the graves: Arise, you dead, as soon as we shall rise from the earth and come forth. 13, 2479. A believing man, he may perish as he pleases, his body may be burned to powder and ashes, yet he shall rise again and have eternal life.
Have life. 7, 2181 f. If Christ died and rose for our sake, our body must also rise; there is no doubt about this. 8, 1320. The body shall rise without all infirmities, transfigured and pure, needing nothing that belongs to this perishable being. 8, 1224. The ungodly will rise at the last day just as much as the godly, for Christ is a judge of the living and the dead. 12, 2070. Judas, Caiphas and all the damned will also be resurrected, but they will not enter God's kingdom. 8, 1254. Paul never said that the body will not be resurrected, as some heretics say, but that flesh and blood do not belong in the kingdom of God. 8, 1254. Even though all unbelievers must be resurrected, they will have no comfort or joy, since they will not be resurrected to life but to judgment. 8, 1155. If we are resurrected with Christ through faith, we should also seek that which is not earthly nor perishable, but that which is above, which is heavenly, divine and eternal. 12, 518.
Resurrection, that. Christ's death and resurrection happened so that you too might finally die with Him from the world and become like His resurrection. etc. 12, 521. Christ must be regarded in such a way that his death and resurrection are for you and me. 8, 1148.
Resurrection. The history of the resurrection of our Lord Jesus Christ is not a bad history, but of the glorious victory of the Lord Jesus Christ over sin, death, devil and hell. 13, 1889. Because Christ's person is great, eternal, infinite and incomprehensible, His resurrection, victory and triumph are also great, eternal, infinite and incomprehensible. 13, 1893. The resurrection of Christ overcame devil, sin and death. 12, 1584. If one wants to preach the gospel, it must be briefly about the resurrection of Christ. Whoever does not preach this is not an apostle, for this is the main part of our faith. 9, 969. Through His resurrection, the Lord overcomes and devours sin, death, hell, the devil, the law and all evils that afflict us. 6, 707. To believe in the resurrection of Christ is to believe that we have a propitiator before God, who is Christ, who makes us acceptable and pious to God the Father. 11, 947. The glorious work of Christ's resurrection should not be a useless, lazy and ineffective talk or thought, but such a power that also works a resurrection in us through faith. 12, 513. By the power of Christ's resurrection we shall also rise from the sinful life according to the soul, and afterwards from the grave with immortal life.
We must believe that he died and rose again for our sake. 12, 518. If the resurrection of Christ is to be our consolation, we must believe that he died and rose again for our sake. 8, 1319. Faith is certain that Christ's resurrection is ours; from this it must follow that this resurrection must be as powerful in us as in him. 8, 1259. Christ's resurrection is our righteousness and our life, not only as an example, but also in power. 8, 1371. Christ's resurrection and ascension is our consolation, life, blessedness, righteousness, and all things together. 11, 870 f. Even if there were a thousand deaths and a hundred thousand deaths, they would still only be a speck and a drop compared to Christ's resurrection, victory and triumph. 13, 1893. We are to learn to believe that the resurrection of Christ is ours and works in us, so that we both shall rise from sin and death. 11, 778. There can be no forgiveness of sins where one does not believe the resurrection of Christ, for therein lies all the power of faith and eternal life. 11, 771. This is the benefit of the suffering and resurrection of Christ, that he trampled the devil and my sin under his feet, not for himself but for the whole world. 12, 1586. The victory and glorious resurrection of Christ is given and made proper to all believers, that each one may have Christ's resurrection against his death. 13, 1892. Christ's almighty resurrection is not only greater than my sin, death and hell, but also greater than heaven and earth. 13, 1893. Christ wants the poor sinners of His resurrection to accept and be comforted, otherwise He would not call His disciples brethren who have behaved evil against Him. 13, 523. The resurrection of Christ should create and work in us so that we will not be afraid from now on, recognize Christ as our brother and take comfort in our rightful inheritance etc. 13, 527. The angels therefore come from heaven and preach the resurrection of Christ, so that the poor, frightened consciences may become aware of it, rejoice and be comforted. 13, 522. Because the angels are sent as the first preachers of the resurrection, we should conclude: the resurrection of Christ should serve us as well as his suffering etc. 13, 520. Where the resurrection of Christ is, there must be comfort, joy and a good conscience, because there neither death, sin nor the wrath of God is found. 13, 522. Christ gives his resurrection, victory and triumph to all who believe in him; from this it follows that if we already had a hundred thousand sins, it would still be nothing. 13, 1894. The resurrection of the Lord Christ is made certain by the testimony of his opponents.
His friends, the Lord's own testimony and that of the prophets and the Scriptures. 8, 974. Both, friends and enemies, testify to the resurrection of Christ, and to such testimony comes also the work of the resurrection. 8, 974. The enemies of Christ themselves are the messengers and witnesses of the resurrection of Christ. 14, 1145. The resurrection of the Lord Jesus Christ from the dead is sufficiently proven and witnessed, even by the Lord's adversaries; it has the testimony of Pilate, of the chief priests etc. 8, 973. The Lord Himself comes to the disciples after His resurrection, talks to them, eats and drinks with them, lets Himself be touched, felt and understood. 8, 974. St. Paul may always remember the resurrection in his greeting, because through the resurrection the Holy Spirit has been given etc. 8, 1371. The papists, Turks, Jews and pagans who do not believe the article of Christ's resurrection must be condemned. 12, 1534. We should look at the article of the resurrection so sharply that the other sights are nothing compared to it, as if we saw nothing else in the whole heaven and earth. 13, 1876. The article of the resurrection remains and stands as it was preached by the apostles, and believed by Adam and all the fathers and saints, and shall be preached as long as the world shall stand. 8, 1213. The article of the resurrection of our Lord Christ must preserve us when death comes, yes, this article preserves the Christian church. 13, 1885. God willed that the world should bear witness to the resurrection of the dead at all times; in the first world through Enoch, in the second through Elijah, in the third through Christ. 1, 426 f. Every Christian should have before him the testimony of the holy Scriptures concerning the resurrection of the dead, and after that also of the resurrection of the Lord Christ, and base himself on it. 8, 972. We should pay attention and perceive how the article of the resurrection of the dead is formed and presented in the creatures. 8, 1311. In all creatures we see an image of our death and resurrection. 22, 1828. We should learn to ground our faith in the article of the resurrection and strengthen it with the article of God's creation and omnipotence. 8, 1285. You must believe in the resurrection of the dead as surely as God is God, for he revealed it through his Son in the Scriptures and had it preached through the apostles. 8, 1133. . Since Christ is our head, and we are his body and members, he must also raise us up through his resurrection and put us into a new, eternal life. 8, 1131. Where the article of the resurrection of the dead is gone, all others are also gone, and the whole Christ is lost. 8, 1090 f. One should not believe in the article
If one considers this article to be certain truth, so that one leaves life and limb over it, that makes one a Christian. 8, 975. If it is certain that God cannot lie nor abandon nor deny his divinity, then the article of the resurrection of the dead must also become true. 8, 1135. Death and grave means nothing else than having taken off and thrown away an old, torn skirt, and the resurrection means having put on a beautiful, new skirt. 8, 1260. He who denies the resurrection of the dead must also deny that Christ rose from the dead, and so he has denied everything, and considers God and Christ a liar. 8, 1135. If the resurrection were not, we would have no consolation nor hope, and everything else that Christ did and suffered would be in vain. S, 969 f. The resurrection of Christ is of no use to us if we, for whose sake Christ rose from the dead, do not follow him, and just as he also rose from the dead. 8, 1318 f. The article of the resurrection has had and still has the most impetus, and is the most difficult to believe. 8, 971. That I should believe the resurrection of the flesh, that our body and soul will come together again, is not man's art and ability. 8, 1101. The article about the resurrection of the dead is clearly called: "resurrection of the flesh", that the body, which now dies, shall rise again and come to life. 8, 1218. In the resurrection God will give each one his own body; the difference between male and female will remain, as God created each one. 8, 1306. In the resurrection there will also be male and female, but not a conjugal life nor a household, but another life, a spiritual, heavenly life. 13, 2424. In the resurrection of the dead we will neither eat nor drink nor be free. etc. 1, 135. In the resurrection we will no longer eat, drink, work, sweat, suffer hunger, thirst, hardship, but will live in God forever. 8, 1315. We have to judge ourselves according to what God says, as surely as if our resurrection from the dead had already happened etc. 8, 1136. All things are done and accomplished, as the Scripture says, except for the article of the resurrection of the dead. 22, 1326. The epicureans among priests, nobility, burghers and peasants scoff at the resurrection and say: Do you think that one guy is in the other? 8, 1230. The whole sect of the Sadducees believed neither God nor heaven, neither resurrection of the dead nor eternal life, neither angels nor devils. 8, 972. Pabst, Cardinals etc. are also fine,
wise, reasonable, learned people; but if there are three of them who believe the article about the resurrection of the dead, it is a lot. 8, 1092. It is unheard of that Pope Leo held a concilium in our times, in which it was first decided that one should believe in the resurrection of the dead. 22, 856. 916.
raise from the dead. God lets us see his art and omnipotence, that he will and can raise the dead, in the animals of the earth, in the fruits and in all creatures. 8, 1315. If God created the sun from nothing, he will also have so much power and strength that he can raise a dead body and bring it back to life. 9, 943. The same God who raised Christ from the dead will also raise our mortal bodies, and with us all creatures. etc. 13, 1877. Because God has given us His Son as Savior, it is certain that as many of us as have fallen asleep in Christ will be raised to eternal life through Him on the last day. 22, 107. A Christian has no joy nor comfort, without only that life, when he hears this article, that Christ will also raise him up, and bring him from death etc. to eternal life. 8, 1146. As Christ raised the widow's son from death, in a word, so he will also raise up his Christians at that day etc. 13, 1330 f. Christ will raise all those who believe in him, that is, those who take comfort in his suffering and death, to eternal life on the last day. 13, 1336 f. The wicked will be raised as well as the believers, but the latter to the resurrection of life, the latter to the resurrection of judgment. 12, 2071.
Resurrection. The story of the resurrection of the young man at Nain is written so that we should believe that Christ will not stop with it, but will continue to do it. 7, 2450. We should learn to believe that Christ can and will still perform the miracle of resurrection, as he did with the young man at Nain. 7, 2450.
ascend. The saying: "You ascended" indicates that Christ was not taken up to heaven alone, like Enoch, Elijah etc., but that he ascended in his own power. 12, 1899.
annul. It is of no use against Carlstadt that we believe, confess, testify, and prove by deed how we do not consider the sacrament a sacrifice, because we are still repealing it. 20, 192. The pope breaks the freedom by strictly commanding that the sacrament be repealed, and whoever lets it go shall sin.
crament, and shall sin whoever does it. 20, 184.
Lifting up, that. The lifting up of the sacrament, wearing plates, putting on chasubles and albums etc. is an action that God has neither commanded nor forbidden, therefore it should be free. 20, 186. Even the papists have never been so mad or of the opinion that they sacrificed the Sacrament by lifting it up, although they otherwise consider it a sacrifice. 20, 192. No man on earth calls lifting up a sacrifice, except this spirit of Carlstadt, who invents such and tries to interpret it for us, because he does not know how to write anything else. 20, 193. Luther says: Although I reserve the right to deny the abolition of the sacrament, I will not do it now in defiance and against the spirit of enthusiasm etc. 20, 189.
to receive. In our so very evil and corrupt times, it is not easy to accept someone unless he brings testimony from pious people. 1, 1720.
Sedition. The pagans have called sedition crimen laesae Majestatis, such a vice, since one offends against the majesty. 8, 907. No sedition is right, however right it may be, and more harm than good always follows from it. 10, 366. No misdeed on earth is equal to sedition; other misdeeds are individual pieces, sedition is a deluge of all misdeeds. 16, 95 f. There are two kinds of sedition: a physical sedition, which goes against the proper authorities, and a spiritual sedition, which does no harm to the temporal government. 8, 910. The devil would like to have a physical rebellion, and this spiritual rebellion to be disgraced and prevented. 10, 369. Whoever wants to teach Christ to be our righteousness must immediately hear that he is a harmful man who disrupts everything and causes turmoil. 9, 689. We are peaceable people, live and keep peace, teach peace and ask for peace, but our gospel does not go without turmoil. 8, 910. We preach the gospel and a riot arises; not that the children are disobedient to their parents, nor the subjects to the authorities, but that one believes differently than the other. 8, 911. With the name of riot, the papists want to frighten and trap all the world, so that no one should either punish them with preaching or defend themselves with their fist. 16, 1632. The gospel is accused of being seditious doctrine, but it is not, but the devil causes sedition because he does not like pure doctrine, which destroys his kingdom. 22, 1073. At Wittenberg and where Luther preaches, there has been no uproar, and yet blasphemers
the papists, that his teaching is seditious. 16, 358. The gospel is Christ's regiment, which arouses sedition; not worldly, but spiritual sedition, so that the hearts believe differently. 8, 911. Christ himself has already started a rebellion with his mouth, which will be too difficult for the pope; let us follow it and continue. 10, 368. St. Stephen caused a serious uproar among the Jews, since he did nothing evil, but only good and spoke what they could not tolerate. 7, 105 f. It is not the fault of the Christians, nor of the word, but of the world, of the flesh and of the devil, who do not want to hear the word of peace, but seek to eradicate it. 7, 105. God attributes all that is stirred up to the word, not to those who teach it. 4, 1781. Our adversaries say: The gospel thou shalt not preach, our false doctrine and shameful life thou shalt not punish etc., for out of it comes sedition. 8, 949. In the sedition of the peasants there was not a few priests or monks, not a few bishops, powerful as he was, who would have had only a scintilla of heartiness. 6, 351.
Rebel. That is, a rebel who does not want to suffer the authorities and the law, but attacks them and fights against them and wants to suppress them and be their own ruler. 16, 1632. An insurrectionist is not only a man's killer and murderer, but also the murderer of a whole country and kingdom. 13, 1792. There is no patience or mercy against rebels; it is the time of sword and wrath and not the time of mercy. 16, 75 A rebel does not teach to suffer, nor to risk life and property; he teaches not to yield to authority, especially to tyrants. 19, 1830. If Christ had to suffer the judgment of the world that he was a rebel, it will not overrule us, and we must suffer it. 8, 950. If our adversaries cannot go any further, they say we are rebels, and with that title we are burned. 8, 907. We cannot be rebels, because we do not burn, behead and chase away anyone, but the papists do this to ours. 8, 948. We can prove by fact that not we, but the papists are rebels, because they have the sword, but we strangle no one with the sword, but preach the truth. 8, 949 f.
seditious. In our time, our adversaries cannot complain and denigrate our gospel more highly than to say that it is seditious. 8:907. The papists would gladly interpret that the gospel is seditious.
Because it teaches what they do not like to hear. 8, 949. The gospel of Christ is always called in the world as if it were seditious, because the devil and the world stir up sedition against it. 8, 949. Our princes now say that our doctrine is seditious. Yes, right; but you must understand it right: Our doctrine suffers sedition, but does not cause sedition. 8, 948. Luther's letter to the princes of Saxony on the seditious spirit. 16, 4. We should not become fainthearted when we are accused with our king and his teaching, as if we were rebellious. 6, 122. Christ is called seditious, not that he is to blame for it, but because the world is annoyed with him and therefore begins to stir up sedition. 5, 122. This is what is called seditious, when one punishes the lords with God's word, and does not let them do freely what they want etc. 14, 1427. If the rebellious spirits want to do more than fence with the word, they also want to break and strike with their fists, so the princes should take hold. 16, 14.
Seditionist, one. A murderer does a criminal wickedness and lets the punishment remain; a rebel wants to have a free unpunishable wickedness and attacks the punishment himself. 16, 96. Christian authorities should strike quickly at the rebels, regardless of whether they hit the guilty or the innocent. 16, 98.
Eyes. Redness of the eyes is shameful and is an infirmity or defect in the eyes. Those who are always mad and full get red eyes. 2, 1986. The wandering of the eyes is a sign of a woman who has either already fallen or of one who can easily be brought down. 3, 1306.
Lust for the eyes. I believe, says Luther, that the lust of the eyes is understood especially as avarice, for the eyes get full of other things, but they do not get full of collecting money. 9, 1432.
Augsburg, Preachers and Council. The preachers at Augsburg write in which they show how far they and the preachers at Strasbourg agree with Luther on the subject of the Lord's Supper. 17, 2035 ff. Luther's letter to the Augsburg council that their preachers, who are not pure in the doctrine of the Lord's Supper, but Zwinglian, falsely adorn their doctrine with Luther's name. 17, 2033. Luther's letter to the Augsburg councilors that he did not want them to tell him the doctrine of their preachers, but that they were idle with the boasting of his name. 17, 2046. Luther's letter to the ministry at Augsburg, which was sent from Augsburg to Witten.
berg (Caspar Huberinus and 1). Gereon). 17, 2069: The Augsburg council expresses its joy over the concordia work that has been accomplished. 21b, 2002. Luther testifies to the preachers of Augsburg his satisfaction about the willingness with which they signed the Concordia. 21b, 2087. Luther expresses his joy to the Augsburg Räch about the acceptance of the Concordia on the part of the Augsburgers. 21b, 2087 f. Augsburg is divided into six sects; only Johann Frosch and Stephan Agricola still stand brave and true in Christ. 17, 2226. Luther writes to M. Johann Förster about the unity that is not held particularly well in Augsburg and the disturbances that are to be feared from there. 21V, 2088 f.
Luther is warned not to go to Augsburg (1518) because assassins are lurking about him; but he is confident. 15, 2377. Pusillanimous people tried to dissuade Luther from the journey to Augsburg (for interrogation before Cajetan); but he remains firm. 21a, 113. Luther arrived in Augsburg on October 7, 1518. On the third day thereafter, he has not yet seen the legate, although he had reported his arrival. 15, 2413. Luther sought dangers and evils through his journey to Augsburg (1518) almost to the point of trying God. 15, 2420. Of the Augsburg actions between Cajetan, the Elector of Saxony, and Luther. 15, 522 ff. At the Imperial Diet of Augsburg in 1518, Archbishop Albrecht of Mainz was invested with the dignity of cardinal; the emperor received a sword and hat from the pope. 15, 526 Of the edicts issued at the Diet of Augsburg in 1518 and of the imperial treaty. 15, 482 ff.
Augsburg, Reichstag zu, 1525. Abschied des Reichstags zu Augsburg zu Ende 1525, darin der Nürnbergische wiederholt ist. 16, 184.
At the Diet of Augsburg, the best and the worst of our opponents had to say that our doctrine was not contrary to any article of faith. 7, 2463. At the Diet of Augsburg, our adversary himself had to freely confess that our doctrine was just and good, and not contrary to any article of the Christian faith. 7, 2453. At the Diet of Augsburg, our adversary himself confessed that the writing we delivered was not contrary to the articles of faith. 5, 1058. At the Diet of Augsburg, many of our opponents themselves confessed that our doctrine was the true holy Scripture, and that it could not be refuted by Scripture. 16, 1643 The papal theologians, questioned by their princes anno 30,
whether the Augsburg Confession could be refuted with the Scriptures, answered: No, but with the Fathers and Conciliar. 17, 1119. Luther assumes that restitution will be demanded from the Protestants; but it would be enough if the opponents only confessed that no article of faith had been violated by the Augsburg Confession. 21a, 1522: Spalatin's account of what happened at the Diet of Augsburg in 1530. 21b, 3267 ff. In order to spread the gospel, God willed that the Diet of Augsburg be held in 1530. There the adversaries had to confess that our confession was right and true. 22, 1376. At the Diet of Augsburg, each bishop brought with him as many devils as a dog has fleas on St. John's Day, but God sent many more good angels there as well. 10, 1055. At the Imperial Diet of Augsburg in 1530, the papists wanted to gather together goods and blood, and since then they have left no stone unturned to destroy us to the ground. etc. 17, 1402. God's promise: "Thou art mine" has made all attempts of the adversaries fruitless, also the last Diet of Augsburg etc. 6, 524. At the Diet of Augsburg, they even wanted to suppress the Lutheran doctrine and exterminate us. 8, 64: If we confess our doctrine to the papists, who ask about it, in the most simple and faithful way, as we did at the Diet of Augsburg, the cry goes up in force: "Heretics, heretics! 13, 390. A year ago, at the Diet of Augsburg, it was decided that they would quickly exterminate us, but when our confession was read, many of them fell back. 8, 107. A year ago, this was the council of Augsburg, that it should now be all in blood with the Lutherans, but the mocking has all become a mockery. 8, 63: At the Diet of Augsburg in 1530, the greatest and most powerful leaders in Christendom wanted to destroy Christ's word, but they had to let it go. 22, 324. At the Diet of Augsburg in 1530, the papists boasted and rejoiced as if they were sure they had the game in their hands. 8, 18. At the Diet of Augsburg, the papists said: There are two cities and five princes, judged by reason and thought they had us in the bag. etc. 8, 21. Luther feared that the Diet of Augsburg, as it had an evil beginning, would also have an evil end. 16, 750 f. At the Diet of Augsburg, our cause seemed to be completely lost because the princes were so unanimous, and yet we enjoy the peace we desire. 4, 1876 At the Diet of Augsburg, the
burg, it seemed as if the adversaries were oppressing us. 4, 2016. God confronted the devil's fowlers at Augsburg through the leniency and kindness of the emperor, broke the rope and freed us. 4, 1868. It was thought that we perished at Augsburg (in 1530), but there we rose the most. 5, 369: At this Diet of Augsburg, which was nothing but darkness, the darkness became light before us. 6, 518. At the Diet of Augsburg, so much was done and arranged that on our side, as far as the matter relates to God, there is grace, and on their side, there is wrath. 7, 2453. The Chancellor Brück and the Landgrave of Hesse are concerned that it would not be advisable for the Elector John to attend the Diet of Augsburg in person. 16, 632 ff. The Elector John's letter to several noblemen on how to dress and equip themselves as his companions for the Diet of Augsburg. 16, 661. List of the persons whom the Elector of Saxony took with him to the Diet of Augsburg. 16, 659. Letter of escort from the city of Augsburg to the Elector of Saxony for the Diet of Augsburg, in which Luther is excluded. 16, 658. Elector John has 250 horses with him at Augsburg, has consumed a large sum, and has had to borrow 12,000 florins. 16, 943. Luther consoles Elector John of Saxony in Augsburg with the fact that he has a paradise in his country through the word of God etc. 16, 690 ff. Emperor Carl V. sends envoys to request Elector John and the Elector Prince to come to him for a private discussion before the beginning of the Imperial Diet in Augsburg. 16, 695. Elector John of Saxony refuses to meet privately with the Emperor before the Diet in Augsburg. 16, 698 ff. The Elector John gives Luthern secret news of the delegation that the Emperor has sent to him before the Diet of Augsburg. 16, 707. What advice Luther gives the Elector in the event that it is demanded at Augsburg that the Emperor be the judge. 16, 816. Luther reports to Nicolaus Hausmann that he is traveling to Coburg with the prince who is going to the Diet in Augsburg. 16, 664. Luther's exhortation to the clergy, assembled at the Diet of Augsburg. 16, 945 ff. Jonas reports on the reception of Luther's "Admonition to the Clergy" etc. at Augsburg. 21a, 1477 ff. The short conception of the ^Protestant and the Opposite Doctrine, written by Melanchthon at Augsburg and given to the emperor's secretary, Valdesius. 16, 754. Emperor Carl V's invitation to the
Description of the journey of Emperor Carl V. from Insbruck to the Imperial Diet in Augsburg and his entry there. 16, 708 ff. List of the princes, princes and estates who appeared at the Imperial Diet in Augsburg in 1530. 16, 727. Six Cardinals were at the Diet of Augsburg, as well as many theologians and Spanish bishops. 16, 819. List of the papal theologians who were present at the Diet of Augsburg. 16, 887. List of the persons appointed to the Augsburg Committee. 16, 1376 Jonas reports on the pompous entry of the Emperor to the Imperial Diet in Augsburg. 21a, 1482 f. Spalatin sends Luther the history of the pageantry at the Emperor's entry to the Imperial Diet in Augsburg. 21a, 1485 Jonas sends Luther the printed description of the Emperor's entry into the Imperial Diet in Augsburg. 21a, 1501: The first thing the Emperor did at the Diet in Augsburg was to command the Protestant princes that their preachers refrain from preaching. 21a, 1484. At the Diet of Augsburg, the emperor ordered the cessation of all preaching on both sides. 21a, 1485 Causes why the Elector of Saxony could not agree to stop the preaching of the Gospel at Augsburg during the Diet. 16, 704 f. Melanchthon reports to Luther that immediately after his arrival in Augsburg, the emperor requested that the sermons be stopped. Finally, both parts put down the sermons. 16, 734. The emperor had preaching banned in the city of Augsburg during the Diet, and announced such a ban in all streets by a servant. 16, 753. The Protestant princes at the Diet of Augsburg indicate in writing to the Emperor why they cannot attend the Corpus Christi procession, nor can they stop preaching. 16, 738 ff. Several objections as to whether one should refrain from preaching in Augsburg if the emperor so desired; likewise from eating meat and from participating in the Corpus Christi feast. 16, 670 ff. Speech of the Papal Nuncio, Vincentius Pimpinellus, at the opening of the Imperial Diet at Augsburg. 16, 770 ff.' Speech by Count Palatine Frederick on the matters to be discussed at the Diet of Augsburg. 16, 789 ff. Speech of the legate Laurentius Campegius to the imperial estates at Augsburg and the answer of the archbishop at Mainz. 16, 801 ff. Of the conversation held in the learned committee of the Six at the Imperial Diet at Augsburg. 16, 1434 ff. There are no other members of the committee of the Six at the Diet of Augsburg,
16, 1449. The Nurembergers complain that in the religious negotiations at the Diet of Augsburg, too much was allowed to the papists by the Protestants. 16, 1462 ff. The people of Nuremberg give the Protestants to understand that if at the Diet of Augsburg something were approved that was not strictly founded in Scripture, Luther would not remain silent, but would write and preach against it. 16, 1468. The papists at Augsburg wanted to let both forms of custom be right for us, if we also wanted to let one form of custom be right. 10, 1953: D. Joh. Eck's concerns about the articles of the Augsburg Confession. 16, 1368. List of the writings that some papist doctors presented to the emperor against Luther at the Diet of Augsburg. 16, 944. What the Lutherans answered Duke Henry of Brunswick at the Diet of Augsburg, when he demanded that the monasteries be restituted. etc. 16, 1460 ff. Luther complains about the silence of his friends in Augsburg. 21a, 1467. 1470. Jonas explains at length why he and the friends in Augsburg cannot be blamed for Luther not receiving letters. 21a, 1472 f. Luther writes to his comrades in office at Augsburg that they should remove themselves from the Imperial Diet, that they had gained enough by lecturing the Confession; nothing could be expected from the refutation of the opponents. 21a, 1518 f. Luther awaits the return of his friends from Augsburg, as demanded by his letter. 21a, 1520 Luther testifies to Jonas of his good courage regarding the outcome of the matter at the Diet of Augsburg and gives vent to his displeasure with the enemies. 21a, 1525 ff. Luther expresses his displeasure to Agricola about the nonsensical behavior of the adversaries at the Diet of Augsburg. 21a, 1528 f. Melanchthon writes to Luther from Augsburg that the conditions set by the adversaries had not been accepted. 21a, 1561: Since the Elector of Brandenburg proclaimed that our confession was refuted by the Scriptures, ours publicly contradicted it. 16, 1639. The Augsburg Edict has been changed five times, and many people have worked on it, but it has not yet gained a reputation that would suit it. 16, 1669: It is an arch-malicious trick of the papists that in the Augsburg Edict they have included various articles that do not concern us in many respects, but only that they denigrate us. 16, 1669. The authors of the Augsburg Edict can be found in the Evange-
Both canons, clothes, and all kinds of mass merchandising are listed in the book. 16, 1682. At Augsburg, at the Imperial Diet, the papists saw in the Gospels that masses should be bought and sold, sacrificed to God, and that souls should be bought out of purgatory. etc. 16, 1683. It is not a word of the Augsburg Edict, it has the gloss in it: Pfaffen sind nie gut gewest. The word transfigures all letters of this edict. 16, 1688 The Augsburg Edict condemns our doctrine and threatens to take life, limb, property and everything. 16, 1713: The Landgrave asks Luther to send out a letter to all believers, admonishing them not to follow the Reichstag Edict at Augsburg. 21a, 1580 ff. Luther informs the Landgrave that he would have intended to write about the Augsburg agreement even without the Landgrave's request. 21a, 1586.
Augsburg Confession. The Elector's order to Luther, Pomeranus, Jonas and Melanchthon to prepare a list of the disputed doctrinal articles for the Diet of Augsburg. etc. 16, 635. An extract from the copy of the Augsburg Confession that Spalatin wrote in his own hand at Augsburg. 16, 653. Luther answers the Elector with respect to the Augsburg Confession that he knows nothing to change about it; because of the sermons, one must submit to the Emperor. 16, 657. Luther expresses his joy that the Augsburg Confession was read at the Imperial Diet. 16, 815. Through the written confession, which has been delivered at Augsburg, more has been preached than perhaps ten preachers could have done otherwise. 16, 815. By the Augsburg Confession, the Elector of Saxony, along with other princes and lords, preaches freely under their noses before the Emperor and the entire Empire. 16, 815. In response to the Emperor's question whether they would be willing to hand over more articles than those contained in the Augsburg Confession, the theologians advise them to reject this. 16, 891. The protesting estates declare to the imperial commissioners that they do not want to hand over more articles, but leave it at the Augsburg Confession. 16, 892. Luther writes to Melanchthon that he likes the Augsburg Confession very much after having read it carefully. 16, 913. Through the public and glorious confession at Augsburg, Christ is proclaimed aloud, so that they cannot boast that we have fled or have concealed our faith. 16, 928. How difficult it was to obtain the public reading of the Augsburg Confession from the Emperor. 16, 825 f. The Emperor's
The Landgrave of Hesse insisted that the articles of the Augsburg Confession be read aloud before the Emperor and the imperial estates on June 25, 1530. 16, 826. The Landgrave of Hesse mainly insisted that the articles of the Augsburg Confession be read aloud and clearly before the emperor and the imperial estates. 16, 818. Melanchthon reports to Luther on the attacks of the opposing party after the reading of the Augsburg Confession. 16, 886. The Augsburg Confession or Confession of the Faith of Several Princes and Cities, Delivered to the Imperial Majesty at Augsburg. 16, 831 ff. The Chancellor D. Christian Beier read the Augsburg Confession so loudly and clearly that it was heard not only in the hall, but also down in the courtyard. 16, 876. Luther reports to Hausmann about the reading and signing of the Augsburg Confession. 16, 882. The reading of the Augsburg Confession took place before about 200 people; it lasted two hours. The emperor was very attentive during it. 16, 883. The Emperor had the Augsburg Confession translated into Italian and French by Alphonsus Waldez and Alexander Schweiß. 16, 884. The Bishop of Augsburg is said to have said among good friends after the reading of the Augsburg Confession: It is the purest truth; we cannot deny it. 16, 883.
Augusta, Joh. Luther exhorts Johann Augusta and the Bohemian brethren that they may persevere with us in the fellowship of the Spirit and of doctrine. 21b, 2793.
Augustinians. The Augustinians at Wittenberg were the first of all who began to abolish the abuse of the masses in their collection. 19, 1068. The Augustinians, Franciscans, Dominicans have lost Christ because they want to become blessed by their rule and their vows. 6, 749.
Augustine. Augustine lived almost nine years in the error of Manichaeus. 5, 753. St. Augustine spent nine whole years in the blasphemous heresy of the Manichaeans, but was saved from it by the diligent prayer of his mother Monica. 7, 1660. St. Augustine's mother asked God that her son be converted. But whatever she did, it would not happen until our Lord God came and made him a light of the Church. 22, 529. St. Augustine, through the prayer of his mother, became not only a Christian, but a teacher over all teachers in Christendom etc. 10, 733. St. Augustine was appointed bishop at Hippo in Africa, without any bribing, greasing and other gimmicks. 13, 1028. St. Valerius, bishop at Hippo,
St. Augustine had preached for himself before he became bishop. 19, 722. St. Augustine would rather have remained a disciple than teach others, but he had to come forward and preach to the congregation. That is why he was the best doctor in his time. 7, 830. St. Augustine, who became bishop after the death of Valerius, did not have a larger parish than our parish in Wittenberg. 19, 1268. St. Augustine had more trouble and work to arrange himself from the Fathers' writings than with the heretics. 22, 1394. Augustine complains in the books of his Confessions that he was miserably afflicted in the midst of love affairs. 5, 1403. St. Augustine also complains vehemently about his shameful dreams and other evil thoughts. 7, 1839. St. Augustine says: There is no sin that one man has committed that another could not also commit. 9, 733. In his Confessions, St. Augustine confesses that reading the lives of saints contributed much to his conversion. 12, 1946. In a letter to Jerome, St. Augustine puts one of his sayings: that only the holy Scriptures should not be held in error. 13, 1976. St. Augustine teaches that one should not believe anyone unless he can prove his doctrine from Scripture or by an acceptable reasonable cause. 8, 1358. Augustine says: All books except the holy scripture I read in such a way that I believe them only if they prove it to me with the scripture or with bright reason. 18, 894 f. St. Augustine agrees with Cyprian that all bishops are equal. 18, 804. Augustine says of Cyprian: His exceedingly beautiful confession of Christ swallowed up his error of rebaptism. 6, 200. St. Augustine writes to St. Jerome: "I do not hope that you would have kept your books like the books of the apostles and prophets. 16, 2161. St. Augustine says that he was not a little moved to believe in Christ by the fact that the Holy Scriptures were given such a great prestige by God, that they enjoyed such a great prestige in the whole world. 18, 868. St. Augustine did not understand this article, which the Sophists teach that the following foreign works make the blessed, different in God, blessed. 18, 887. St. Augustine taught righteously and purely, and submitted his books to the holy Scriptures with Christian humility. 22, 1397. St. Augustine writes that he does not believe any teacher, unless he proves his doctrine with Scripture or sound reason. 18, 1295. St. Augustine, who was the most learned and eloquent among the bishops of Africa, kept, as a younger one, his subordinate position. 14, 385. Augusti
nus is a prince in heaven, so Quadratus, Irenaeus and others are also princes and counts; so are we who teach the Gospel. 5, 469. St. Augustine was not under the bishop of Rome, much less under the soul-murderer and world-eater, the pope. 17, 1083. St. Augustine proves against Felix that everything was fulfilled and written by the apostles, what the promised Holy Spirit should teach. 18, 1299. It is a great consolation to find that such great men as Augustine and Hilarius have at times erred. 1, 148. In St. Augustine's books one finds many sayings which flesh and blood has spoken. 13, 1976. In his book de meritis etc., St. Augustine asserted that Holy Communion must be administered even to infants born now. 9, 1636. St. Augustine was a new theologian, and thought much of the sacraments, and not so much of the Word. 7, 2131. The books Confessionum, in which St. Augustine makes his confession, teach nothing, but only incite and provoke, have only examples, but are nothing. 22, 1405. St. Augustine made a bad gloss: A regent should not humble himself too much etc. Not everything is perfect even in the saints. 11, 1685. Also Augustine, Jerome etc. have plunged into it when any question of law or external order has been put to them, nor do the papists carry it against us. 11, 1881. When the papists read Augustine, who ascribes everything to grace, they say that he went too far in speaking; therefore the Roman Church did not accept Augustine. 9, 1489. St. Augustine does not want his writings to be held if they do not agree with the holy Scriptures. 22, 1007. Augustine wants to have Scripture in his own and all other books. 5, 336 f. St. Augustine has been almost the only right teacher of the Church after the apostles and first fathers of the Church. 14, 168. St. Augustine is the first and almost the only one who wants to be uncaptured by all fathers and holy books, and subject to the holy Scriptures alone. 14, 434. Holy Christianity has no better teacher after the apostles than St. Augustine. 20, 850. Augustine has been the best interpreter of the Scriptures before all others. 22, 1892. According to the Holy Scriptures, there is no teacher in the Church who can be compared to Augustine in Christian scholarship. 14, 186. Augustine would not have been different from Jerome and Origen, if the Pelagians had not driven him to defend righteousness by faith. 14, 168. Since St. Augustine preached the article of forgiveness of sins and praised God's grace highly.
The Pelagians blamed him for making people lazy and lazy, so that they would not do good works. 13, 2005. Augustine had a lot of work in the fight with many opponents, such as the Pelagians, the Donatists, Manichaeans and others. 1, 260. If Augustine had not had to quarrel with the Pelagians, he would not have understood that the saints also felt the flesh, as well as Origen and Jerome. 9, 1192. Augustine therefore became an excellent teacher, that the Pelagians, the heretics who defended free will, attacked him hard, that he had to defend himself vigorously. 22, 1405. Augustine became great through the dispute with the Pelagians, and a faithful defender of grace. 22, 1810. In Augustine one finds little of faith, in Jerome nothing at all. None of the ancient teachers is pure and. sincere, that ^he taught the pure faith. 9, 1504. Augustine wrote nothing perceptive about the faith, except where he argues against the Pelagians; they woke him up and made him a man. 22, 1392. The best books in Augustine are the Hypognosticon and the Controversy with the Pelagians. 22, 1894. Augustine's De civitate Dei gives, as it were, an interpretation over Horace, Tibull and Properz, for he enumerates so many vices of the Romans, also so many idols. 22, 1892. Augustine says: "If I am not praised, it is dangerous; but if I am praised, I am in danger. How it is done now, it will not be good. 7, 1083. Augustine speaks in the words: "I did not believe the gospel" etc. more to convict the heretics and to prove the Catholic faith than of his own faith. 18, 868. How the words of Augustine are to be understood: "I did not believe the Gospel if I was not moved by the reputation of the Church." 19, 1365 f. St. Augustine says: "I did not believe the Gospel" etc. against the Manichaeans: "I do not believe you because you are heretics; but the Church, the bride of Christ, cannot err, I agree with her. 22, 1393. The poor, lowly parish priest at Hippo, St. Augustine, taught more than all the Concilio. 16, 2258. Augustine, Hilarius and other strangers have rendered exceedingly great services to the Church. 6, 781. Luther said that among the Fathers Augustine and Hilarius wrote most clearly, but the others were to be read with very great care. 22, 1394. St. Augustine, bishop in the small city of Hippo, did more for the church than all the popes melted from one house. 17, 1082 f. There is a great difference in vividness of presentation between Augustine and Jerome. 4, 1804 f. The book of St. Augustine, "Of the Spirit and the Letter", convicts the papists of being the inventors of new doctrines, which they have introduced alongside the old doctrine presented by the apostles. 14, 184. The papists have fabricated that Augustine led a monastic life to embellish and defend their errors. 22, 1395. Augustine was a monk just as Jerome was a cardinal; they had to serve the pope's lug. 22, 1930. If St. Augustine had written nothing else but his rule, one would have to say that he was an excellent wise man. 16, 2255. St. Augustine has in his rule these words: You should not all be held equal, or put equal burdens on you, because you are not all equally strong. 2, 1879. Which are the best sayings in Augustine. 22, 1405. Augustine says: We are all blind and our light and enlightenment is from One alone, Christ, our pious, faithful God. 12, 1306. Augustine says: We are blind from Adam's birth, and this blindness cannot be taken away by anyone but Christ. 12, 1312. Augustine writes: in answer to the question what God had done before the world began, one answered that God had built hell for those who inquired into foolish things. 1, 13. Augustine does not teach as foolishly as the Carthusians, but says: One should not clothe, feed and govern everyone in the same way, because not all are equally strong. 1, 847. Augustine says: Honor God among yourselves; for the word of the Lord Christ does not lie: "You have done to me what you did to one of the least of these." 1, 1145. It strengthens Luther that Augustine, Hilarius, Cyril and Ambrose also say that we are justified by faith alone, although their testimony is more rhetorical than dialectical. 1, 1153. Augustine said: he reads the previous fathers' books in such a way that he does not believe them unless they agree with Scripture. 1, 1316. Augustine has a glorious saying: Woe to the life of men, however good and praiseworthy it may be, where it is judged without God's grace and mercy. 1, 1346. Augustine confesses that he laughed at the history of Isaac and the other fathers when he was still a Manichaean, because he only saw from the common state. 2, 19. Augustine teaches clearer and more distinctly and interprets the Scriptures better than Ambrose; therefore it is more useful to read Augustine than Ambrose. 2, 79. Augustine spoke wisely: Dear brothers, you do not all have to bear the same burden, because you are not all equally strong. 2, 512. Augustine says: Even though we believe in
If we believe in God, we should nevertheless do what is to be done, so that it does not appear as if we are tempting God. 2, 764^ Augustine says: Herod, with all his power and greatest ability, could not have done more good to the children than by killing them. 2, 1150. Augustine says beautifully, gloriously, and holy: God is so good that he will not let evil happen if he cannot take good from it. 2, 1700. Augustine rightly said: What God does against the creature, all three persons do without distinction. 2, 1868. Augustine says: We know that we are what we are by the grace of God. We know that we are creatures by God's goodness, not by merit etc. 2, 1961. Augustine is of the opinion that at creation everything stood in an instant as we see it now. 3, 20. Augustine agonized a lot about whether the three persons in the Godhead were indicated in the words of creation. 3, 28. Augustine agonized in vain over the words Gen. 2, 4-6. 3, 58. Augustine acted wisely in the interpretation of Gen. 2, 8-14. 3, 62. Augustine, deceived by someone, meant that "Sech" means resurrection. 3, 126. Augustine, before he became a Christian, considered the Fathers' Histories foolish and mocking. 3, 389. At the end of his life, Augustine forgot that he had ever done anything good. 3, 490. Augustine says: The serpent did not understand what the devil spoke through his tongue and mouth. 3, 652. Augustine says: The works of the first commandment are to believe, hope and love. 3, 1070. St. Augustine says: The whole world is a corrupt multitude; therefore, no one can be justified other than by the pure grace of Christ. 3, 1186. St. Augustine says: All commandments are fulfilled when we are forgiven for what we do not do. 3, 1190. St. Augustine says: The will to fulfill God's commandments is love. 3, 1204 f. St. Augustine punished a certain Editia because she had taken off her woman's clothes and put on widow's garments against the will of her husband. 3, 1232. St. Augustine sets six steps in the fifth commandment. 3, 1255. St. Augustine rightly says that the worship and service of God consists in faith, hope and love. 3, 1264. St. Augustine says that it is not at all Christian to engage in antics with friends. 3, 1305. Augustine tells of Alipius, who was led to the play against his will. 3, 1306. St. Augustine says that under the name adulterer is understood all carnal and unchaste desire. 3, 1285. St. Augustine calls sensuality a serpent because it is slippery. 3, 1308. Augustine says:
Do not say that you have chaste hearts when you have unchaste eyes. 3, 1309. St. Augustine distinguishes a threefold lie: the joke lie, the white lie and the harmful lie. 3, 1332. Augustine, Bernard, Jerome and others have founded orders and rules against the true faith, and would be damned if they had not repented. 3, 1476 f. Augustine says that one should by no means make use of white lies, but tell the truth as far as one can, in other words. 3, 1333. St. Augustine says: There is no sin that one man has done which another man could not do, since we are all corrupted and cursed by the first sin of Adam. 3, 1603. St. Augustine, as the Jews scoff, sometimes does not have the right understanding of the letters and words in Hebrew, but he has the understanding of the fathers and the apostles. 3, 1883. Augustine says: We always find that those endure greater tortures who inflict them than those who seem to suffer them. 4, 598. Augustine says well: You have commanded, O Lord, that the man who is not satisfied with his own should have a troubled heart as punishment. 5, 1381. Augustine says: I may be troubled, but I will not despair, for I will remember the wounds of the Lord. 6, 190. Augustine comforted himself with these words in his death throes: "I will be troubled, but I will not be disgraced, because I will remember the wounds of Christ. 14, 409. Since St. Augustine was about to die, he prayed the seven penitential psalms. 22, 1318.
Augustus. The emperor Augustus always preferred peace to war and said that war was like a golden fishhook. 3, 1550. Augustus said that he had laid such foundations for the state that he hoped it would always exist; but the descendants soon overthrew everything. 5, 1418.
Auner. Luther recommends Matthias Auner, citizen of Schmiedeberg, to Melanchthon. 21a, 1546.
elect. These are chosen people who are pleasing to God, who hear the gospel diligently, believe in Christ, prove their faith with fruit, and suffer for it etc. 13, 201. Few are chosen, that is, few hold to the gospel in such a way that God is pleased with them. 13, 201. God still sustains the world today and does it good for the sake of the elect. 12, 1879. Paul does not urge and drive us with commandments and laws, but provokes us by reminding us of the unspeakable graces of God, by calling us elect, saints and beloved. 12, 381. It is not for us
We are not commanded to ask beforehand whether we are elect, but it is enough for us to know that he who perseveres in his repentance and faith to the end is certainly elect. 10, 1709. Those whom Paul calls elect, dear saints, are not therefore unholy nor rejected, whether they lack humility, meekness and mercy etc. 12, 386. The priest of Kahla holds this opinion of the elect, that they remain righteous and keep the Holy Spirit, even if they fall into public sin. 10, 1711. The deeper God presses the elect, the higher he wants to lift them up and see them rise. 3, 600. Adam and Eve, who were chosen, lost their holiness and the Holy Spirit, and if they had not been raised again, they would have remained in eternal damnation. 10, 1708. The elect can be deceived, but finally they come out again before they leave this pit of misery. 7, 1323. Even if we admit that some of the elect would have been in error their whole life, they still came back to the right way before their death. 18, 1736.
sweep out. What is left of the old nature in Christians is not imputed to them, because faith is there and they are constantly at work to sweep it out. 12, 483. When a man believes and is baptized, all his sins are forgiven; but after that, through multiple crosses and deaths, sin must be swept out as long as he lives. 11, 1930.
Sweeping out. Pardon of Sins Makes Sweeping Out of Sins, Tries a Faithful Christian or Kingdom Companion of the Kingdom of Heaven. 11, 1937.
Exit. Christ's going forth is from eternity, that is, it was before time, day and hour. 13, 131. The prophet calls it an exit, and the scribes themselves interpret it as going out of Bethlehem means that this child should be born in Bethlehem. 10, 1161.
Going out. Going out often means as much as being born. 13, 1367.
interpret. Interpretation is certainly an art, because often we cannot translate the understood meaning appropriately. 22, 1922. No one will interpret the 51st Psalm except Paul, and it is impossible to interpret all the main passages of Scripture without the knowledge of Christ. 22, 1968 It is not proper to interpret the words of God, if they are the same everywhere, now in one place and then in another place. 10, 1580. The holy teachers have to interpret the wise Scriptures, that they take bright, clear sayings,
and thus make the dark, wavering sayings clear. 20, 856. This is the way of interpreting the Scriptures: they take a dark, shaky word from a text that pleases their conceit and leave out what is written next to it etc. 20, 856. Wanting to interpret a clear and certain passage of Scripture by comparing it with others, that is mocking the truth in an unworthy way etc. 20, 327. 20, 327. A doubtful and dark passage of Scripture must be interpreted by a clear and certain one. 20, 327.
Interpretation. The interpretation of the Old Testament must everywhere be taken from the New. 6, 1234. Luther's rule for the interpretation of Scripture: One should let the words in Scripture stand for what they say according to their nature, and not give any other interpretation unless a public article of faith compels it. 20, 1003. Luther used to consider primarily whether the interpretation of a sentence rhymed with the faith and was in accordance with it. 2, 1380.
Exploitation. One should beware of the excessive exploitation of one's neighbor. 3, 1564.
align. You are foolish if you fail to align everything, or, on the other hand, if you fail to despair of everything. 5, 1509.
Lepers. Of course, lepers cannot speak aloud, which is why they have to use the cot or the clappers. 11, 1574. In the flesh of the leper, everything is almost dead and dead, without him being violently provoked to fornication. 1, 75.
Spies. Luther and Bugenhagen report to the Elector that they have also been warned by others about the spies of the Bishop of Mainz. 21b, 2599. The Elector has been told that some spies have been ordered to Wittenberg by the bishop of Mainz etc. to report to Regensburg. 21b, 2598.
external. If I do not grasp God through external things, then I cannot meet him. 3, 1694. If one also says to the enthusiasts: Here is not a vain external thing, but put into words: "This is my body" etc., they do not listen, but cry out: External things are of no use. 20, 879. The devil with his enthusiasts is so hostile to the word that he always wants to separate it from the external thing, but God wants it undivided. 20, 879. External things without God's word are of no use, as the laws of the pope are, but external things, taken with God's word, are salvation and blessedness. 20, 879.
express. Christ has expressed Himself to the divine form, that is, He has expressed His divine
He did not use force, nor did he let his power be seen, since he suffered. 5, 226.
Averrois. The pagan Averrois wrote that no people on earth is so foolish, godless and nonsensical as we Christians. 7, 2302. Averrois mocked the believers and blasphemed: there is no worse people on earth than the Christians, because they eat their own God. 20, 735. Averrois wrote of the Christians that there is no worse people in the world than they, eating their god, since all other people honor their gods etc. 7, 2382 f. Averrois wrote mockingly of the Christians: they should honor their god, so they eat him, and preach on top of that in all schools and in all pulpits. 7, 2321. Averrois pretends that every sphere is an understanding nature. 1, 35.
Axt, D. Basilius. Luther recommends Basilius Axt to the physician in Zwickau. 21a, 793. Luther indicates to the council at Torgau that the physician, Licentiate Basilius Axt, will soon come to them. 21a, 801. Luther asks the Elector John for support for the Licentiate Basilius Axt. 21a, 822 f. Luther asks for thirty florins for the licentiate Basilius Axt, so that he can become a doctor. 21a, 914. Luther admonishes the council of Torgau to provide the physicist D. Basilius Axt an official residence. 21a, 1321 f. Luther promises Jonas to act for D. Basilius Axt. 21a, 1640. Luther asks the Elector for travel money for D. Basilius Axt, who is going to Prussia. 21a, 1680. Luther recommends D. Basilius Axt to Duke Albrecht of Prussia, and promises to look around for a preacher in Brismann's place. 21a, 1685. Luther asks the Elector to intercede with Duke Heinrich of Saxony for the wife of Basil Axt to receive her inheritance, which is withheld from her. 21b, 2463. Luther promises Duke Albrecht of Prussia to take care of two students sent from Prussia and asks for better care of D. Basilius Axt etc. 21b, 2655.