Baal. Baal means a householder or householder, Bula a housewife; which word has now also become German, as one speaks: Mein holder Buhle etc. 20, 1890. Baal means the man who keeps himself to the woman. 19, 688.
Baal Peor. What the idol Baal Peor is. 1,. 1665.
Baal apes. The apparent life of the Baal apes, that they pricked themselves with awls and scratched themselves with knives, had a greater appearance of holiness than the teaching of Elijah. 3, 1713.
The Baalspawn boasted of their special holiness, that they were close to God and so related to him that they called him their Baal, that is, their bridegroom and husband. 2, 1610 f.
Babel, Babylon. The city of Babel and the tower were built of bricks or burnt stones, as Rome was built. 1, 694. The construction of the tower of Babel happened almost 100 years after the flood, almost in the 700th year of Noah. 14, 564. Babel had four names. 3, 195. the city of Babylon was counted for the seven wonders one, which were in the world. 14, 1476. Aristotle says that Babylon was not a city but a country surrounded by walls. 3, 201. Luther does not agree that the city of Babylon was divided into four parts because of its size. 1, 672 f.
Babylonia. There are two Babylonia, one in Chaldea, the other in Egypt, where Alcayr is now. 9, 1295.
Babylonia. The Babylonians are said to have burned the people with fire, as the papist clergy do now. 3, 213 f.
Babylonian. The Babylonian captivity was a far milder misfortune than the one in which the Jews live after the destruction caused by the Romans. Luther recanted his writing about the Babylonian captivity and said: "The Pabstacy is the most harmful abomination of the prince, Satan, that has ever been or will ever be under the sun. 19, 293. Luther himself did not know that his booklet on the Babylonian captivity would be so powerful and good. 19, 274.
Bachofer. In a letter to the council of Hammelburg, Luther requests that the preacher Friedrich Bachofer, who had gone insane, be sent to Wittenberg. 21b, 3101.
Bathing. Proper and serious people stay away from public bathing, although in such places both men and women diligently cover their shame. 1, 170.
Balsam. Balsam is the king of all resins or gums, whatever they may be. 2, 1124. There is no place in the whole world where balsam grows, but only two gardens at the Dead Sea in the region of Engeddi. 1, 851.
Bandage. It is an exceedingly grave sin that the world calls the lovely message of the forgiveness of sin "bonds" and a "yoke". 5, 94.
Ban. The ban is Christ's judgment on the impenitent sinner, that he is separated from the church and deprived of all the graces that God has given to the church. 7, 925. If the sinner forfeits all godly admonition
Binding. 7, 927. Care must be taken that the ban, such a faithful helper to salvation, is not despised or borne with great impatience. 19, 879. The authorities who do not want to allow or let go of the ban, as Christ has instituted and commanded it, help to arouse aversion and become servants of the devil. 22, 620. One who must be banished because of the wickedness of his heart and because of public crimes is already excluded before he is visibly banished. 19, 903. Besides the public ban, there is also a secret and invisible ban, which is not done by men, but by God Himself, who looks at the heart, judges the hypocrites. 22, 621. The hypocrites are in the church among the congregation, also hear the sermon, also need the sacraments, and yet are in fact under ban before God. 22, 622. In the time of the apostles, our Lord God was emphatic that the ban had power, for the devil entered into such, that they became mad and senseless etc. 7, 921. Luther's Sermon on the Power of the Ban. 19, 874 ff. Luther's Sermon on the Power of the Ban. 19, 884 ff. Luther's Disputation vom Bann. 19, 902 f. Luther has put Hans Metsch under ban because of his fornication, and does not want him to be admitted to the sacrament. 22, 611. The Pabst's and the bishops' ban only served to collect money so that they lived splendidly and had a full cellar and kitchen. 7, 923. The pope so intertwined the spiritual and secular regiment that no one knew which was the right ban. 7, 924. The pope and the bishops, for the most trivial of causes, have cast the consciences into ruin by the ban. 9, 730 f. The pope has abused the ban against those who have attacked his person or rule, and has blended his person into the office, making his wrath God's wrath. 11, 1361. The ban is nowhere used by the papists, except to collect interest and debts, and to inflict much misery on poor people. 16, 967. The popes have taken it upon themselves to depose emperors, kings and princes by means of excommunication, and to make themselves secular emperors. 16, 967. With the ban, the pope has been a terrible lord over the whole world, over body, soul, goods, land and people, over purgatory, over hell, over devils, over heaven, over angels, over God and everything. 16, 1689 f. People are sometimes banished for the seventh or eighth part of a guilder, while atrocious, gross offenses are left unpunished. 19, 881. Regarding the saying of Gregory: Our ban is to be feared, if he is
Luther says: The sentence is Gregory's or his mother's, so the devil has spoken it. 19, 942. It is certain that the pope's ban is not the ban of the Lord Christ, because it is not done according to Christ's appointment. 22, 621. Luther writes: The ban by the bull is not feared by us, although we hear that two bishops will precede etc. 21a, 307. The pope now needs the ban so that we publicly confess the salvific doctrine of the Gospel. 22, 621. The pope has abused the ban, as if a poor man has not been able to pay immediately on a certain day, or has not kept his statutes etc. 22, 621.
Bannbulle. Luther wrote to Spalatin: Eck had arrived with a papal bull of excommunication; he wanted to examine this lying Eckian bull. 15, 1410. In the bull of excommunication, they condemn several articles as annoying and offensive, which are nevertheless true and Christian, and not erroneous nor heretical. 15, 1465.
Banish. Banishing is in fact nothing else than convicting with the word of Christ and declaring that the wicked are such people who are not obedient to the word of the Lord Christ. 22, 611. The church should banish and exclude the wicked, like pagans, so that they may come to the knowledge of their sin and amend their ways. 13, 190. In public sins and vices, the church shall have the power to bind and banish people by word. 7, 927. Christ and the Christian church do not bind and banish forever, but when the sinner is converted by such a terrible judgment, he is absolved of his sins. 7, 928. To banish for the sake of money or other temporal things is a new discovery, of which the apostles and Christ knew nothing. 19, 887. If one reminds the ecclesiastical judges that their own ecclesiastical rights forbid that no one should be banished for money debts, they do it nevertheless. 15, 2161. Many Christian men are banished in Rome, also in other places, by the archbishops, bishops or ecclesiastical judges for temporal things and goods. etc. 15, 2160. No one should be banned or banished from the gospel and preaching; the word of God should remain free for everyone to hear. 19, 901. No one should be banned or considered evil except for overcoming heresy. 15, 2160.
Baptista. Baptista of Mantua says: Through the senses, as it were as streams, Venus instills her pungent poison into the mind. 3, 1303.
Barbara, St. There is hardly a lousier legend in the whole book of legends than that of
Barefoot monks. The barefoot monks were much more blind than the pagans, for they thought that if one put on a gray cap, one would become blessed and could also communicate his good works to others. etc. 7, 1708 A barefooter thinks he is going straight to heaven with his rope and wooden shoes, if he fasts a lot, grumbles and babbles, keeps his rule, does not sleep out of his cap etc. 8, 299. The barefoot monks said to their dying brothers: All the good works that I have done in my order, I give you for the strict judgment of God. 7, 1007 f. There is no more unpleasant and poisonous thing on earth than a barefoot monk, for they delight in their own ways and want to be honored and praised in them. 2, 1628. If any honest matron or pious virgin had gone over the churchyard of the barefoot monks, the monks swept it with brooms or cleaned it with fire. 2, 164. The Barefoot monks deceived and sucked the people with their lying theatrics in a very gruesome way, with the rosaries and ten Father-Ünser. 2, 1955. The barefoot monks said to dying people: Consecrate vigils and masses, give as much as you can to the monastery, call on the saints, so that you may be blessed. 13, 1755. The barefoot monks did not preach about Christ's death, but about our death, as if we should or could be saved by it etc. 13, 1755. The barefoot monks were shameful people who comforted the poor sinners who were led out by saying that their own death was enough for their sin. 13, 1755 The Barefoot Monks of Weimar ask the Elector
Frederick of Saxony to help them eradicate the errors and deceitful teachings of Luther.. 18, 1418 ff. The Barefoot Monks of Weimar Proof against M. Wolfgang Stein that the Sacrament is a sacrifice. 18, 1422 ff. The book liber con- formitatum is considered by the Barefoot Monks to be the Gospel, and they have preached Franciscum to Christendom in Christ's stead. 19, 1962. Luther's preface on the barefoot monks Eulenspiegel and Alkoran, called Francisci liber conformitatum. 19, 1960 Luther asks the Elector John that the poor Barefoot monks in Wittenberg be provided for from the monastery property. 21a, 842. The Barefoot Monastery has raised its Franciscus with his Rule for the Vine, and has made him equal to Christ in all things and works. 8, 520.
because the neighbor needs our works, God in heaven does not need them. 13, 1256. Everything we have, whether through our work or without our work, is always given to us for free out of God's mercy. 3, 1451 f. One can show mercy in many ways to those who suffer need in the body with food, drink, clothing and other things. 13, 1255.
Barnes. Luther recommends the Englishman D. Robert Barnes to Amsdorf. 21a, 1687. Luther indicates to the Chancellor Brück that D. Robert Barnes, as envoy of the King of England, desires a secret audience with the Elector, which may be granted to him etc. 21b, 3501. History of the martyrdom of D. Robert Barnes at London in England. 21b, 2542. Confession of the faith of D. Robert Barnes. 21b, 2545 ff. - See also D. Antonius.
Barnim. Duke Barnim of Pomerania encourages Luthern to continue on the path he has taken. 21a, 303.
Bartholomew, St. Why the legend of St. Bartholomew is to be held in low esteem. 12, 1732 ff.
Bartholus. Bartholus and Baldus, two famous teachers of law. 1, 814.
Baruch. We let Baruch run along among the heap because he writes so harshly against idolatry and prescribes Mosiah's law. 14, 81. The book of Baruch is a very small book, so that Luther would have let it be deleted very close to the third and fourth book of Ezra. 14, 80.
Bear Wolf. What a bear wolf is. 10, 582.
Basel. The Concilium at Basel has decreed, contrary to that at Constance, that the Bohemians are free to receive both forms. 19, 21.
Baserinus. Luther and the Commissars of the Consistory ask the Elector for an allowance for the extremely poor pastor Nic. Baserinus. 21b, 2900.
Basil. Basil has said very well in relation to spirits: Not every dream is also immediately a prophecy. 4, 2113. Basil writes to comfort the Christians of Alexandria against the raging of the Arians: that the church is increased in the persecutions and only flourishes all the more. 4, 2033. Basil's fine saying about those who are in church offices and begin to quarrel about the glory, that one always wants to be more and higher than the other. 13, 1236. In a letter in which he laments the death of his mother, Basil adds that this happened because of his sins. 14, 1149.
Belly servants. In our times, belly servants are the canons, who in the church are neither
build. This means that we all put our trust and confidence in one another and place it in Christ. 9, 1010. Because we are built on Christ, he must be like us and of the same nature as the other stones that lie on him, namely, a true man. 9, 1016 f. In the Old Testament, "to build" means to beget children. 3, 274. "To be built" means to be blessed with children, for where God gives children, the house is built. 1, 972.
Bauerschaft. The complaint and request of the peasants is written in twelve articles. 16, 16 Melanchthon's writing against the articles of the peasants. 16, 24: Even if all the articles of the peasants were commanded in the Gospel, they would still be acting against God by trying to enforce it with violence and rebellion. 16, 33. Melanchthon says: "I would that he who wrote the twelve articles of the fellowship, and who put on so much scripture falsely, had added his name to it. 16, 33. Melanchthon says: "The peasants are wrong and act against God by rebelling and using force against the authorities, even if all the articles were right. 16, 40 Luther's exhortation to peace on the twelve articles of the peasantry in Swabia. 16, 45. Because it is a matter of worldly right and wrong and of temporal property between lords and peasants, Luther advises them to attack things by right and not by force. 16, 67 f.
Builders. The builders are the preachers; the Christians who hear the gospel are the ones who are being built and the stones that must be put on the cornerstone, Christ. 9, 1011.
Baumgartner. Luther consoles the knight Martin Baumgartner about the hostility he experiences because of his adherence to the gospel. 21a, 1207 f.
Baumgärtner. Luther asks Hieronymus Baumgärtner to provide for a boy who has been charged to him. 21b, 2653. Luther recommends a certain Hieronymus Baumgärtner to obtain a scholarship. 21b, 2862. Hieronymus Baumgärtner, deputy of the city of Nuremberg at the Imperial Diet at Speier, was captured on his return, and held prisoner. 6, 1376 f. The Nurembergers captured a certain nobleman, hoping thereby to free their Baumgärtner. 21b, 3106.
Bavaria. The princes of Bavaria have collected large, powerful property, and yet not used; when they laid the head, there was a quarrel and war over the property. 5, 1100.
Beckmann. At Otto Beckmann's request, Luther dedicates three sermons to the Duchess of Brunswick. 15, 2480 f.
Concerns. Luther's and Melanchthon's concerns to the Elector about a mandate of the imperial regiment, which commands peace to all estates. 21a, 1147 ff. Luther's misgivings about whether the dissents in the article on the Lord's Supper could be included in the religious alliance. 16, 518. Luther's concerns for the Diet of Augsburg, how one should behave when the emperor commands fasting food, forbids preaching, and demands that the Elector attend mass. 21a, 1427 f. Luther's
Concerns about some articles of the Augsburg Confession. 21a, 1508 ff. Luther's and Melanchthon's concerns about the bishops' scales and the primacy of the pope. 21k, 1512. Luther's concerns about how the Protestant estates should behave when the emperor again demands that the judgment on the matter of religion be left to him. 21a, 1544 ff. Luther gives Wenc. Link a concern about the question whether Inan may resist the emperor with arms. 21k, 1617 ff. Luther's concerns about a future religious peace, together with Jonas, Bugenhagen, Cruciger and Melanchthon. 21a, 1748 ff. Luther's and Jonas' concerns for the Elector about the articles of the Nuremberg religious peace. 21a, 1756 f. Concerns of Luther and his colleagues about the church order to be established in Ansbach and Nuremberg. 21k, 1762 ff. Outlines of a reflection on a religious peace to be established. 21b, 1793. Luther's concerns about why to flee loneliness. 21b, 1948 f. Concerns about the Concilium tendered to Mantua, and of the opposition. 21b, 2135 f. Luther gives Anton Lauterbach a concern about the blessedness of mothers who have died in childbirth and of children born dead. 21b, 2043 ff. Concerns of Luther and the Electoral Council about the Landgrave of Hesse's double marriage at Eisenach. 21b, 2491 ff. Luther's concerns about the Landgrave's double marriage, in which he insists on keeping the confessional secret. 21b, 2496 f. Concerns of Luther, Jonas, and Bugenhagen about the position of the Elector on the election of the bishop of Naumburg and on the reformation of the Naumburg chapter. 21b, 2550 ff. Luther's concerns about Bucer's "Verzeichniß, welches Vergleichsvorschläge enthält über die Vereinigung der Protestanten und Katholiken. 21b, 2555 ff. Luther's concerns about the Naumburg bishop election. 21b, 2661 f. Luther's concerns for the estates of the Naumburg chapter. 21b, 2704 ff. Luther's, Bugenhagen's, and Melanchthon's concerns about the Brunswick cause. 21b, 2934 ff. Luther's and Bugenhagen's concerns about a council of the cities in the Brunswick matter. They speak out against the same. 21b, 2942 ff. Concerns about the transfer of the Diet from Worms to Augsburg. 21b, 3026 ff. Luther's and the Wittenberg theologians' concerns about whether the Schmalkaldic League should be continued and whether the Swiss should be admitted to it. 17, 1174 ff. Luther's and the other theologians' concerns about the universal reformation proposed by Bucer. 21b, 3175 f. Concerns about the Rathschlag
conditional. The dialecticians say that conditional speech does not assert anything. 18, 1773. By conditional speech we very often denote inability and impossibility. 18, 1804.
Beelzebub. Beelzebub is in German a large bumblebee or mosquito. 13, 269. Beelzebub is the name of a large fly that we Germans call a bumblebee, which name the people of Israel gave to the devil in ancient times. 14, 415. Beelzebub is called an arch-fly or supreme fly, or in rough German: Fliegenkönig or great bumblebee. The Jews gave the devil a very contemptuous name; they called the chief of the devils Beelzebub, that is, a fly man or fly king. 13, 1709. The evil angels have their prince and chief, Beelzebub, who has been a braggart of their sedition and division among them. 1, 138.
Command. Let no one be under any obligation to do anything unless he has a certain command, and let him not consider how great right or wrong there is. 8, 874. Whoever steps out of God's command breaks the Sabbath. 3, 1090. Where God's command is, there he is himself, and what is proclaimed from his command, that he also does himself. 12, "1536.
command. Good cause, good opinion and the like do not help, but you must come to know whether you are commanded. 8, 872. Everything you order is in vain if you do not have God, who commands and promises. 4, 1820. You should get into the habit of commanding God daily, with
Soul and body, wife, child, servants and all that we have, for all accidental need. 10, 44.
Defilements. Of the abominable defilements in the monasteries, because of which the brothers did not dare to say mass the next day. 22, 1186. Everything that causes the hearts of the spouses to be torn apart may also be called defilement of the marriage bed, since gross defilement usually follows from it. 13, 1311. Even though Augustine was very old, he still complains about nocturnal staining. 22, 1187. The defilements of the spirit are: Doubt of grace, imperfect faith, grumbling against God, impatience, imperfect knowledge of God. etc. 5, 559. The defilements of the spirit reach the highest degree through the heretics, the defilements of the flesh through the rest of the world's ailments. 5, 559. The defilements of the spirit and the flesh that cling to us are covered with the purity of Christ, which we attain by hearing the Word and by faith. 5, 559 f. Against the defilements of the heart by false opinions about God prays the pure heart that loves God as the Savior of sins and the Giver of life. 5, 576.
Desire. The grace of God reveals how all people are full of worldly desires, although some hide them with glitter. 12, 107. We must remain in the midst of the temptations and learn to renounce the desires and ungodly nature through grace. 12, 108. On Tantalus, desire is depicted in a fine image. 10, 978. Paris and Leo with their lord, the pope, have set a new foundation and article of faith: Evil desire and lust is not a sin but an infirmity etc. 19, 1148. According to the new ten commandments of the pope, it is good to have evil desire and lust without sin. 19, 1149.
bury. Christ was buried for this reason and to this end, that he might bury in his grave our sins, both those that we have committed before and those that are still left in our flesh and blood. 12, 762. A Christian should grasp these heavenly, divine thoughts, that it is not called buried nor corrupted, but sown or planted by God Himself, as a grain or seed. 8, 1229. Luther writes to D. Cyriacus Gerich that people who have died in blasphemy and ungodliness should not be buried Christianly. 21b, 2269 f.
Burial. Where you are with deceased people or at the funeral, you should remember that it will also be the same for you, that God will call you away one day. 13, 1332. It is fine and right, and even now praiseworthy, that one should
The churchyard or burial ground is not a heap of dead, but a field full of grains, which are called God's grains. 10, 1125. The churchyard or burial ground is not a heap of dead, but a field full of grains,' which are called God's grains, which are to grow again. 8, 1230. It is right that burials be held and performed honorably, in praise and honor of the joyful article of our faith in the resurrection etc. 10, 1426. We are to live again, therefore the funeral should be held beautifully and honestly, for the sake of the article of our Christian faith. 7, 1202. The holy men and heroes of the church did not doubt the immortality of the soul, therefore they were so careful about the burial. 2, 1836. The fathers were so honestly buried by their children for the sake of a certain hope, through which they waited for another life. 1, 1756 Before the time of the martyrs, the Christians had burials in all fields, gardens, and houses; after that, special places and churchyards were decreed for this purpose. 1, 1625. In Abraham's time, it was customary for everyone to bury his dead in whatever place he pleased. 1, 1634. It was the custom of the ancients, both Jews and pagans, to have the burial outside the city. 10, 2026. The Christians have had of old the way that they kept their burial honest, and, where they could, had with each other etc. 11, 1867.
Beichlingen. Luther makes suggestions to the Elector for filling a parish of Countess Anna von Beichlingen at Gera. 21b, 2572.
Confession. We keep and praise confession, for although it is not a part of repentance, nor is it necessary or required, it nevertheless serves the purpose of receiving absolution. 11, 721. Our confession would be nothing if God's promise did not take place, in which he promised us forgiveness. 19, 789 f. Confession should be used to hear the consolation of the Gospel, and thus to awaken and strengthen faith and forgiveness of sins, which is the main part of repentance. 11, 722. Therein lies the noblest use of confession, that the poor hearts that groan and struggle with despair may be shown good salutary counsel from God's word. 2, 1003 Confession should be a refuge for the afflicted, whose conscience is held captive by the devil, and who feel or see nothing but that they must be lost and damned. 2, 1002. Secret things should remain secret in confession and be kept secret. For this reason, secret confession should be kept in the church. 2, 1002. If people confess in confession that they are sinners from the heart, desire the sacrament, and can show the cause of their faith, we are satisfied. 22, 558. Luther says: "I will not refrain from confession all my life, for it absolves and absolves me of sins,
confess. So many distinctions, forms and classes of sins have been made that even the most spiritual must sin, that is, he must confess unwillingly. 18, 1562. A person must completely despair of ever being able to confess all his mortal sin. 19, 795. Luther says: I think the word "confess" comes from the little word jähen, from which is made: beichtet, bejähet, that is, bekennet etc. 20, 756. Until now, we have allowed ourselves to be tortured and disgraced with confession, with such effort that no severe commandment has been given, because the world has confessed. 20, 756. Luther said that it is a good thing to confess etc., but that such things are done freely, and no one who does not do them, as if he had to do them etc., 562. 21a, 562. People should be taught to confess to Christ, that Christ absolves through the mouth of the servant, because the mouth of the servant is Christ's mouth. 22, 559. He who has confessed has not confessed to a man, but to God, in whose place the priest sits; therefore he should keep it secret. 22, 1225. If someone in the priesthood had confessed and he remembered something more that he had perhaps forgotten, he had to confess it again quickly. 22, 556. Since Luther did not want to stop confessing in the priesthood, a priest once said to him: "God has commanded and commanded that one should hope in His mercy. 22, 556 If a man were to confess all mortal sins and be absolved of them, he would be urged to do something that is utterly impossible. 19, 765. A person who wants to confess is first and foremost required to have faith in the Lord.
The man who wants to confess should take before him and overlook the commandments of God and order his confession on them. 19, 790. A man who wants to confess should take the commandments of God before him and overlook them, and order his confession on them and make it short. 10, 2160. If one is ever to confess all mortal sins, it may be done with these short words: My whole. My whole life and everything I do, act, speak and think is mortal and damnable. 10, 2159. A person should confess the mortal sins that are obvious mortal sins and that weigh down his conscience at the time of confession; the others he should let go. 10, 2159. Every Christian man who wants to confess his sins must have a true resolution and will to amend his life and abstain from sins. 10, 2158. We admonish you to confess and look at your distress, not to do a work, but to hear what God has to say to you in absolution. 10, 2155. This is what it is for when you go and confess that you are absolved and now think of starting another life. 11, 621. Luther's writing: "Ways how one should confess." 19, 786 ff. The papists say: If I am to forgive or bind sin, I must know it; therefore one must confess. But the pope says: he forgives all sin, even the forgotten and unconscious. One of the two must lie. 19, 840. The text does not say: Come and confess, or go, let them confess their sins, but: "Whose sins you forgive" etc. 19, 839. One should not condemn those who confess their secret sins to God alone, and not to the priest, if they do it with true contrition, faithfulness and belief. 19, 844. Confession does not mean, as with the papists, to make a long register with the narration of the sins, but to desire absolution. 11, 722. The pope commands all Christians to confess all their sins once a year to his own priest; whoever does not do so shall not be buried in the churchyard. 19, 852. Confessing to the priests, that is, telling one's sins, as one does in the papacy, is not commanded by God. 13, 1188. Luther's faithful advice is that a Christian man should not confess nor go to the sacrament during Lent and Easter, because a man, the priest, has commanded it. 19, 857.
Confessor. Some have decreed that a confessor must recount all the sins for which he has not yet made amends. 19, 89.
Confessors. Luther's instruction to the confessors on how they should behave if the papal clergy did not want to absolve them until they had delivered the books of Luther that they had forbidden. 19, 808 ff.
Confessionals. How earnestly the priests seek our salvation is easily seen from other pieces that do not bear confessionals, which they leave untouched and unpracticed. 12, 1443.
Confessor. A confessor may not testify to what he has been told in confession, even before a judge, because one has confessed not to him but to Christ. 22, 559. Confessors should thank God that they would be relieved of the burden of inquiring, since they owe nothing more than hearing and absolution. 19, 810.
confessional. What I know secretly and confessionally, I know only before God and secretly, and not before men. 21b, 2514.
Beier. Luther speaks out against Leonhard Beier about his intended marriage to a former nun. 21a, 829, Luther invites Leonhard Beier to come to him if he should be expelled from Guben. 21a, 1111, Luther asks the Elector that the priest in Zwickau, Leonhard Beier, be given one of the completed priests' houses for his wife and children. 21b, 1890 f.
convert. The word "convert" according to Protestant usage is a word of comfort and promise from God, whereby nothing is demanded of us, but the grace of God is offered to us. 18, 1789 f. God will not be gracious to any people, whether Jews or Gentiles, unless they are converted through fear and hardship, that is, unless they believe God with all their heart. 3, 1697. No one is converted until he learns how wicked and miserable he himself is, and how sweet and good the Lord is. 4, 734. The apostle Paul calls conversion to God believing in Christ, that he is our mediator, and through him we have eternal life. 13, 1101.
Conversion. Which is the right way of conversion. 5, 590. The Lord demands conversion from us, not as if we could accomplish it with our own strength, but so that we might plead for the help of the Spirit. 14. 1983 f.
confess. The right way to get out of all trouble and fear is to confess the sin freely, so that there is never so much trouble or distress. 14, 868. Say only: I have sinned. We are still so stubborn that we would rather perish than confess the truth that we are sinners and make God righteous. 7, 2004.
To have faith not only in the heart, but also publicly confessed, so that God's glory may be praised and others may also be provoked to believe. 11, 1859. This comfort should be sought for two thousand miles, even to the end of the world: that if one confesses sin, it will also be forgiven immediately. 7, 1996 God will not leave Christ without people who confess him, even if it is a thief on the gallows or a murderer on the wheel. 13, 1819. It is seen that many a thief, murderer and other wicked people come to mercy, for they do not defend their sin, but confess that they have done wrong and ask for forgiveness. 13, 1816 f. David confessed his sin; with him God found that he could forgive; with Saul he did not find that he could forgive, because he wanted to be right. But right cannot be forgiven. 13, 2193. He who wants to be right and does not confess sin cannot be forgiven for sin, because he has no sin and wants to be right. 13, 2193.
Confession. By faith we come to the forgiveness of sins; after that also confession should follow, that we are not dumb, but speak as we believe in our hearts. 13, 2320. All men flee the confession of sin, even those who are openly ungodly and wicked. 1, 1568.
Belgern. Luther and Jonas ask the Elector that the church servants in Belgern be paid more from the monastery property. 21b, 2422 f.
Belial. Belial is a man who is of no use to anyone, but lives only to harm others. 14, 1387.
Belisar. Belisar, a very good and wise man, was killed by the Emperor Justinian in a very unjust way. 5, 1500.
Beltitz. Luther asks the Elector for the forgiveness of a debt on behalf of the Beltitz Castle. 21b, 2174.
Benedictus, that. The pope and his crowd sing the Benedictus every day in the mass, but contest and persecute it as the highest heresy etc. 13, 1154.
Benedictus, Martin. Brother Martin Benedictus. 15, 2492.
Benedictus, St. Benedictus, Gregorius etc. have not only taught many things against the faith, but have also been the originators of many superstitions, errors and false worship. 9, 761. If Benedictus and his kind did not take hold of Christ in their last hour, and trusted only in his death and victory, their strict life was of no use to them. 9, 701. St. Benedict became the richest lord of the orders and had more good and wealth than the true Christians have now. 7, 1338. First there was St. Benedict's order, then the Barefoot monks, and after that seven different orders swarmed out of the Barefoot order and became Mosi's servants. 8, 85. They write of Benedict that when he was very much challenged with unchastity, he rolled naked in briars to drive away the evil desire. In such a way the devil laughs. 22, 768.
Benjamin. Jacob changes the name of his son Benoni, son of my pain, to Benjamin, son of my right hand. 2, 969. BenJamin is called a son of the right hand. 3, 539.
Benno. On the canonization of Bishop Benno of Meissen. 21a, 608 f. Bishop Benno was raised to Meissen with golden shovels and made a saint, so it had to be called: Here is God, there he is found. 7, 1226. - See Meissen.
BenOni. BenOni means a son of my pain. 3, 539.
Bercken. Luther, as vicar, demands from Johann Bercken, Augustinian prior in Mainz, a
Calculation. Luther writes to Menius about the difficulty of calculating the years in the books of the Holy Scriptures, and evaluates an unsuccessful attempt of Menius. 21b, 2779 f.
Berg, Werner. Luther intercedes with the Elector for distant relative Werner Berg. 21a, 981 f.
Berlepsch. Luther sends a copy of the New Testament to Hans von Berlepsch, castle captain at Wartburg Castle. 15, 2438. Luther's missive is sent to Hartmuth von Kronberg by Hans von Berlepsch. 15, 1674.
Bern. Theses for the disputation at Bern. 17, 1620. Handlung oder Acta der zu Bern gehaltenen Disputation. 17, 1616 ff. The disputation at Bern is finished, but nothing more has been accomplished there than that the mass is over. etc. 21a, 1112.
Bernardinus. Bernardinus Carvajal Hispanus, Episcopus Ostiensis, Cardinalis St Crucis. 15, 2494.
Bernau. Luther asks Prince John of Anhalt, as governor of the Mark, to take care of the poor priest in Bernau. 21b, 2777.
Berndt. Luther writes to Joh. Heß about the appointment of M. Ambrosius Berndt to Schweidnitz. 21a, 1606 f. Luther consoles M. Ambrosius Berndt because of the death of his wife and the newborn son. 21b, 2232 f.
Bernhard. Luther was godfather to the child of Bernhard, a baptized Jew who had married Carlstadt's maid. 15, 2634. Luther's letter to Bernhard, a converted Jew. 20, 1822 ff. Luther sends Bernhard, a baptized Jew, the scripture: "That Jesus Christ was born a Jew." 20, 1825.
Bernhard, Jakob. Luther asks Prince Georg von Anhalt for support for the widow of Jakob Bernhard, a hunter who died in an accident. 21b, 2277. Luther asks the Elector
Bernhardi. Luther complains against Joh. Lang that he sends him too many brothers. He explains himself about the disputation held by L4. Bartholomäus Bernhardi from Feldkirchen. 21a, 44 fs. Bartholomäus Bernhardi from Feldkirch disputes about man's ability and will without grace. 18, 4 ff. The new husband, Bartholomäus Bernhardi of Feldkirch, provost at Kemberg, is wonderful to Luther, since he fears nothing, and has hastened so in these troubled times. 15, 2544. Luther fears for Bernhardi, the provost of Kemberg, that he may be expelled and suffer hardship with his family; but God will provide for him. 15, 2546 f. M. Bartholomäus Bernhardi of Feldkirch has taken the place of the blessedly deceased provost of Kemberg. 15, 2431. Bartholomäus Bernhardi of Feldkirch, provost of Kemberg, one of the first priests in the papacy to enter matrimony, therefore defends himself against everyone. 15, 1965 ff.
Bernhardus, St. Bernhardus, around the year 1120, was abbot for 36 years, during which he built 160 monasteries. 14, 696; 16, 2253. St. Bernard was an abbot for 36 years, during which time he built 160 monasteries and provided them with abundant income. 22, 992. St. Bernard is to be respected higher than all priests and monks on earth; nevertheless, all his works were lost before God. 3, 1010. St. Bernard said: "How can I mourn and despair? My flesh and blood is sitting in heaven, he will not be hostile to me. . 5, 941. Since St. Bernard thought that his hour had come, he forgot his order and committed himself to Christ's suffering. 6, 929. When St. Bernard speaks of Christ, it is because it is a pleasure; but when he is outside of this piece, and speaks of rules and works, it is no longer St. Bernard. Likewise St. Augustine and Gregory. 5, 1172. St. Bernard was a man of great spirit, but often he plays with the Scriptures, however spiritual, and leads them out of the right sense. 10, 473. St. Bernard and St. Bonaventure, who were otherwise holy and pious men, could not have been without rancor. 2, 530. St. Bernard tortured his body so much with fasting that the other monks in the choir could not suffer him because of his stinking breath. 2, 211 f. St. Bernard martyred himself by abstaining from food so much that he could not distinguish the taste of oil from that of water. 14, 2145. It is said of St. Bernard that he martyred his body in such a way, in order to avoid the evil lust.
called. He who is called gives his mouth and receives the word; he is the instrument and not the author. 4, 624.
Through the word, only the one who is called to teach without wanting to do so bears fruit. 8, 1370. A church that has the gospel may and should choose among itself and call him who teaches the word in its place. 10, 1545. The church called the deacons, and the apostles confirmed them. 10, 1546. God has never sent anyone, unless he is either called by a man or proven by signs, not even his son. 15, 2600. What God calls or sends, he does in an orderly way, either with signs or by human testimony. 20, 1758. If those who are in the teaching office do not have joy and comfort in remembering the one who called them, they are finished. 22, 1640. There is nothing better on earth than God's word, yet God has commanded that no one should preach unless he is called to do so. 8, 871. Even if one has God's word and is taught, he should keep silent and not preach, unless he is called. 8, 31. Our comfort, who are in the service of the word, is that we have a holy and heavenly office, to which we are duly called. 9, 37. Every preacher must know that he must be sent, that is, he must know that he is called, and not sneak in of his own accord, but it must be done publicly. 7, 2093. When a Christian is in a place where there are other Christians who have equal power and right with him, he should not put himself forward, but let himself be called and put forward. 10, 1544. When one knows that he is called by God to a work, this greatly increases his courage and gives him courage. 4, 1187. Those who are called by Christ receive the joyful gospel instead of the sad law, are transferred from wrath to grace, from sin to righteousness, from death to life. 9, 76.
Bersaba. Bersaba means in German: Schwörbrunn or Eidbrunn. 3, 341.
Circumcision. From Circumcision. 20, 1847 ff. Circumcision is a seal of the righteousness of faith. 3, 295. Circumcision was a shameful, disgraceful and nonsensical commandment before reason. 3, 762. God instituted circumcision to break our minds and to turn human wisdom into foolishness. 3, 763. All that God pretends, let no one like it; let everyone consider it the greatest foolishness, as the Gentiles mocked the Jews because of circumcision. 13, 105. The commandment of circumcision has been a very annoying thing among the Gentiles, hence the mocking, derisive names that the Gentiles give to the Jews. 13, 1531. Circumcision was among the Gentiles.
Circumcision. The circumcised are promised to be God's people, that is, righteous and blessed through the faith that justifies, which God gives them through the Holy Spirit. 1, 1041. At all times there have come into the fellowship of the church also those who were not circumcised, as Job, Cyrus, the widow of Sarepta, Naaman the eunuch etc. 1, 1014.
Complaints. The German imperial estates make great complaints to Emperor Maximilian about the Roman court, with the means and counsel against it. 15, 452 ff. Complaints of the Roman Empire brought forward at the Diet of Worms by princes and estates against the Roman See. 15, 1730: Complaints of the German estates, which they submitted to the papal orator at the Diet of Nuremberg in 1523. 15, 2146 ff. The imperial estates ask the pope to stop the burdening of indulgences, dispensations, relic merchants and mendicant monks, and that people not be made to sin and dispensed from them for money. 15, 2149 f. The complaints were handed over to the emperor by the secular estates of the empire at the Diet of Worms in 1521, but there was no improvement, so now (1523) they submit them to the pope. 15, 2181 f. The secular estates indicate to the pope,
that if their complaints are not resolved in the most favorable way, they will think of suitable means to discharge themselves of them. 15, 2182 f. Although the secular estates have many more complaints to make against the ecclesiastical estates, for the sake of brevity they leave it at the 79 mentioned. 15, 2182.
but of their unbelief. 5, 556. There is no other difference between the believers of the Old and the New Testament than that they believed the sprinkling of the blood of Christ to be future, but we believe it to be accomplished. 5, 555.
Besseler. Luther pleads with Veit Dietrich for the congregation of Spretten to let M. Michael Besseler be their preacher. 216, 2867 f.
bury. It was the custom of the Jews, because they had the hope of the resurrection from God's word, that they buried the deceased bodies honestly to the ground. 13, 497.
Consternation. Lighter emotions cause either joy or sorrow, but great ones cause consternation, as that Egyptian testifies in Herodotus. 4, 1892.
Betharaba. John baptized at Betharaba, that is, at Wüsthausen, Feldhausen. 7, 2024.
Bethel. Bethel means the house of God; God dwells here, God's house, Gotta. 2, 426; 3, 230. 443. BethEI is where God's word resounds. 3, 444. Bethel is located on the farthest border of the kingdom of Israel, in Ephraim, and the temple at Jerusalem was twelve milestones from Bethel, that is, three small miles. 2, 425. Bethel has been a place located near Ai and Sichern, has not been in the tribe of Judah, nor in the tribe of Benjamin. 2, 903.
Bethlehem is called a bread house, because it is a good pasture. 2, 971. It is a long way from Nazareth to Bethlehem, about thirty German miles, in the eight day journey. 12, 1652. The journey from Nazareth in Galilee to Bethlehem is as far as from Saxony in Franconia, and even further. 13, 47. The Emperor Augustus and his empire, though ignorant, must serve so that the Virgin Mary travels to Bethlehem and brings the Savior of the world to light there. 13, 45. Whoever does not want to start in Bethlehem, but wants to go up there and speculate how God rules, how he punishes and strangles, it serves him right when things go bad for him. 13, 134.
Begging monk. A prince of Anhalt became a barefoot mendicant, went around the city of Magdeburg begging for bread, and even carried the sack himself. 22, 969.
Begging. Idle hypocrites who are used to begging can be found everywhere, and they pretend to be very pious for a while so that they can get even more. 1, 1139. Luther asks Spalatin to intercede with Bernhard Hirschfeld for an intercession to the castle of Wittenberg so that he will not collect a certain debt. The begging has come to an end, and the interest is not collected. 15, 2557.
Beggar. It is the same work and virtue to help someone so that he does not become a beggar as it is to give and help someone who has become a beggar. 5, 710. Unknown beggars should not be given, who come running without the testimony of pious, godly men. 2, 1602. Foreign or foreign beggars should not be suffered without letters and testimony. 14, 283. Luther says of the false beggars: I myself have been deceived and tempted these years by such tramps and tongue-thrashers, more than I want to confess. 14, 283.
Beggar people. To the lazy, useless, idle beggar people, who can bring no one to work and run out of all lands, such pranksters shall be given nothing. 13, 849. To the lazy, useless, idle beggar people, who lie down to beg, who serve no one nor want to work, one should give nothing, but let them die of hunger. 13, 2327.
Beyer, Caspar. As much as our jurists are stubborn in the matter of Caspar Beyer, the prince has nevertheless publicly confirmed Luther's verdict [on secret betrothals]. 21b, 3011. The Elector informs Luther how things stand in the matter of the engagement of the student Caspar Beyer. 21b, 3034 f. Luther announces to Caspar Beyer that his marriage affair is finished and that his bride is waiting for him. 21b, 3068 f.
Beyer, Joh. Luther proposes Johann Beyer as preacher to Philipp III, Count of Nassau. 21b, 2251 f. Luther reports to Count Philipp III of Nassau that he has received the travel money for Johann Beyer, and that he will start his preaching ministry in September. 21b, 2257.
Bias. Bias has said that the official status is the one according to which one can judge about the nature of a man. 4, 1906. Mas correctly said: Regiment indicates what kind of man a man is. 3, 1382. Bias said: When one enters the regiment, one sees what kind of man he is. 3, 1658. Bias, one of the wise men of Greece, said: among tame animals a flatterer is the worst, among wild ones a tyrant. 5, 872 f.
Bible. Luther had not seen a Bible when he was twenty years old. At that time, the Bible was unknown to everyone, and no one read it. 22, 897. Luther found a Bible in the library at Erfurt, and as soon as he entered the monastery, he began to read, reread and over-read the Bible. 22, 897. Luther says: "When I was young, I often read the Bible and made the text common to me, so that I knew where every saying stood and was to be found etc. 22, 54. One must read the Bible in order from beginning to end, so that one can first grasp the simple story in memory. 18, 1978 Luther says: "After I had become a good textualist in the Bible, only then did I read the Scribenten. 22, 54. The whole and only one book, the Bible, teaches such wonderful and astonishing things that God became man, of which no other book knows nothing. 9, 1814. One should read and listen to the Bible diligently, then one will find what is nowhere else to be found, namely comfort, but in patience, that is, in distress of conscience and death. 9, 1845. Luther says: "For some years now, I have gleaned the furniture twice a year, and even if it were a large, mighty tree, I have knocked on every branch and reed. 22, 40. Whoever wants to know God and have eternal life should diligently read this book, the Bible, and seek testimony of Christ, the Son of God, therein. 9, 1820 This is Luther's best and Christian advice, that one should draw water from the well or spring, that is, read the Bible diligently. 22, 7. Where there is an ambiguity in a word in the Bible in Hebrew, take the meaning that agrees with the New Testament, and it is certain. 20, 2107. He who wants to study well in the Bible, let him draw all things to the Lord Christ. 3, 359. Those who turn from the Bible to the commentary and books of the fathers, their study is infinite and futile. 22, 30. If God had not preserved the Bible and given some people to read it, it would have been taken away and destroyed by the devil long ago. 5, 428. God wants to have external things, and yet nothing on them.
He wants us to read the Bible thoroughly, and yet he wants us to work through his help. 9, 918. The Bible was a small book in the time of Joseph, but it contained the greatest and most important things, namely the ten chapters of creation and the history of Abraham. 2, 1823. Many authors have written holy books, but of these only those books are accepted and approved which we call the Bible. 5, 1576. The Jews are not one among themselves, but stretch and tear apart the Bible with their Grammatica in such a way that, if one wanted to follow them, one could never come to a unified Bible. 3, 1882. Each rabbi wants to be better than the other, and they must confess that they do not understand the words of the Bible in some places. 3, 1882. The Jews do not have, even according to the grammatica, unanimous, without all deficiency, a certain Hebrew Bible, let alone according to the theology, in which they are nothing at all. 3, 1882 St. Jerome writes that he was moved to translate the Bible anew from Hebrew into Latin because the Jews mock us Christians with the accusation that we do not have the right Bible. 3, 1880 f. Whoever does not have the man who is called Jesus Christ right and pure, let him be satisfied with the Bible; he will certainly be offended. 3, 1882. We Christians have the sense and understanding of the Bible, because we have the New Testament, that is, Christ, who was promised in the Old Testament and brought the light of the Scriptures. 3, 1882. That the Bible is God's Scripture is proven by the fact that everything in it is written through Moses as it goes and stands in the world. 22:3 The Bible is so buried by many books that one does not pay attention to the text, while in all faculties those are the best who are well read and grounded in the text. 22, 54. Luther has had to let his books go out to warn people against papist errors and to lead them into the Bible, and wishes that his books would then disappear. 15, 1462. A saying and text from the Bible is much more valid than many scribes and glosses, which are not strong and round and do not hold the engraving. 22, 7. The pope, the universities and the scholars hounded Luther into reading the Bible diligently, and thus finally attained their right understanding. 22, 59. The tyrants, fanatics and heretics only drive us into the Bible to read it the more diligently and to sharpen prayer the more earnestly. 22, 60. We are urged by necessity to run to the Bible with all the teachers of Scripture, and there to bring judgment and sentence upon them. 15,
1481 If a doctrine is neither negatively nor affirmatively contained in the Bible, then nothing is there, so nothing is to be held of it. 18, 1430. Luther says: I would that all my books were destroyed, so that only the holy writings in the Bible would be carefully read. 22, 1704. The Bible is the head and empress among all faculties and arts. 22, 7. Luther works on the postilion and the translation of the Bible into German. 21a, 372. Luther thanks Spalatin for the instruction he received about the names of animals, which he needed for the translation of the Bible. 21a, 463. Luther says: In the translation of the Bible, we have truly looked at the matter and the meaning with the greatest effort before we came to the conclusion. 22, 1704 Luther says: "In my youth, when I was a monk, I read the Bible a lot, and you also read it diligently, for this alone does it. 22, 1657. As the translation of the Bible gave Luther a great deal of work, so this work will be of great benefit to those who want to derive benefit from it. 22, 1904. Although we have taken a lot of trouble in the great work of translating the Bible, there will be people who want to do it better etc. 22, 1920 Because of the confession of the heathen church, the Bible has never been read so completely, comprehensibly, safely and without offence as we have translated it into German at Wittenberg. 22, 5. Luther is busy with the translation of the Bible, therefore he cannot now deal with the refutation of the Thomists in the six remaining sacraments. 19, 346 f. King Henry asks the Elector of Saxony not to allow Luther to translate the Bible. 19, 360. Luther says: "Since we began to translate the Biblia ourselves, we hoped that there would be less writing and more studying and reading of the Scriptures. 14, 432, If the Bible is to come forth, we who are Christians must do it, as those who have the mind of Christ. Christ, without which even the art of language is nothing. 14:16 Luther says: "If anyone is so nearly taught about me, let him translate the whole Bible, and then tell me again what he can do. 14, 17. Luther undertook to translate the Bible. Such a work should be done by those who pretend to be learned. 15, 1672 Luther hopes, with the help of the Wittenberg theologians, to give Germany a better translation of the Bible than the Latins have. 15, 2559. Our German Bible is in many places lighter and more certain than the Latin one. 14, 16. The two fine men Sanctes and Münster have translated the Bible with
Bibra. Excellent testimony that Spalatin gave to the Bishop of Würzburg, Lorenz von Bibra, who wrote to the Elector: "Do not let the pious man, D. Martin Luther, move away! 15, 421. Lorenz von Bibra, bishop of Würzburg, was in great esteem with the emperor and all princes of the empire etc. 15, 422.
Bid. The book of Gabriel Viel about the Canon of the Mass is the best book of the papists; nevertheless, there is much shameful thing in it. It was Luther's best book in the past. 22, 023 f. Gabriel [Biel] wrote a book about the Canon of the Mass, which in my judgment was the best. When I read it, my heart bled. The reputation of the writing would be nothing against Gabriel. 22, 1402.
Beer. A plague for Germany has been the one who brewed the first beer. 22, 1870.
Balaam. Balaam is called in Hebrew a devourer, as he opens his mouth and devours and eats everything. 9, 1383. Balaam was a very good prophet and quite godly in the beginning, but after that the devil seduced and corrupted him. 2, 385.
Binding. The binding is only an outward separation of those who put themselves with sins into the malediction, to get them out again; so the most holy father pushes them in. 15, 1809. He who howls with the papists, helps to handle their blasphemy, banishing, binding and murdering, not only becomes free from all sins and heresy, but is the dear child etc. 19, 941. 19, 941. The word "bind" has been interpreted by the papists to mean as much as to command and forbid or to make law and commandment in Christendom. 19, 904. "To bind" here must mean to bind sin, and to loose must mean to loose sin. Now it is certain that "binding sin" cannot be as much as commanding or laying down the law. 19, 906. With the saying: "What you will bind on earth", the papists have not praised nor taught Christ's blood and God's grace, but have only puffed up the pope's power. 19, 911. Binding with the papists means: making laws, commanding and forbidding; dissolving or releasing with them means: To take money for it and to dispense. 10, 1578. The pope interpreted "bind" to mean that he may make law and order, not only in the church, but also in the secular government, as it would be good for him. 13, 542. 1948. Through the text of "binding" and "loosing" the pope has set himself as a Lord in heaven, on earth and in hell. 13, 1168. The papists interpret "binding" and "loosening" as such a power that the pope may conclude, set and do among the Christians, also in worldly matters, what and how he wants. 13, 1168.
Binding Key. The binding key is the power or office to punish the sinner who does not want to repent with a public sentence to eternal death by separation from Christianity. 19, 952. The binding key drives the work of the law, reveals the sin to the sinner, admonishes him to fear God, frightens him and moves him to repentance. 19, 952. We do not want to have the knowledge key in Christianity, but the common doctrinal key, and then the right binding and loosening key for those who sin. 19, 937 f. The rule of the papists is such that they confidently practice the binding key with the law, and the loosening key with the remission of sins. 19, 939. Everything that the binding key creates in the papacy is certain; but what the loosening key creates is uncertain. 19, 920. Murder, adultery, blasphemy-
But the church's avarice and splendor hinder, so the binding key flashes and thunders. 19, 940. The papists confess that both forms are right, that marriage and food are free, and that the teaching of the gospel is the truth; nevertheless, it must be heresy, and the binding key goes both over body and soul. 19, 941.
Birnstiel. Luther sends Johann Birnstiel to Göttingen as a preacher. 21a, 1612: Luther asks the Elector for a scholarship for Sebastian Birnstiel. 21b, 2264.
Bishop. Wherever the right doctrine, confession and custom of the sacraments remain and continue, that alone is the guard and watch of our dear shepherd and bishop Christ. 12, 565. The Lord raises up bishops whom and when he wills, as we see in Jerome, Augustine, Ambrose and in ourselves, with the setting aside of the Succession etc. 14, 600. In the Church, it is not the succession of bishops that makes a bishop, but the Lord alone is our bishop. 14, 600. All pious parish priests are bishops; but in the whole papacy it is nothing more than a mere name to the sin and shame of all Christendom. 12, 564. In St. Paul, bishop and pastor are one thing. 10, 314. Paul calls all the elders of a city bishops, who were not princes and went to futz. 19, 707. Bishop and priest have been one thing. 9, 1098. Bishop and elder is one thing. Therefore it is a lie that they now say that the office of bishop is called a dignity etc. 9, 1101. Bishop is actually called a bailiff and bishopric an office. 5, 58. Episcopus or bishop in Greek actually means in German a guard, a keeper, watcher. 19, 708. Bishop comes from the Greek language, whom they call Episcopus, which in Latin is called Speculator, in German a waiting man or watchman on the watch. 18, 1283. "Bishop or priest" is not a name of a sect, but a name of office. Priest is as much as eldest, bishop as much as an overseer. 19, 1098. A bishop is called in German a Vorseher or a watchman, who lies on the guard or on the watch, and sees around him what everyone lacks. 9, 1101. 1276. Bishop, that is, overseer, overseer and governor; who shall see that all offices go right, that the teachers of their office wait, the servants distribute the goods right, punish the sinners etc. 12, 338. This is what the Scripture calls a true bishop, who is an overseer or guardian and watchman; but we think of the large pointed hats and silver staffs. 12, 563 f. Bishops are ministers, because they are to be Christ's ministers and carry out his command, that is, they are to preach and help.
Bishop's office. Bishopric is not a dignity or rule, but an office, that he should visit those who are commanded to him, watch over them, and be their guardian etc. 9, 1276.
Bishops' larvae. We know the bishop's larvae by their works and teachings, because they preach about money deposits and not about the Gospel. 19, 711.
Biting. Everywhere the spirit commands to punish the world because of the sin of godlessness, and praises, yes, requires 'this holy and righteous bitterness. 19, 298. Such people, who are not accustomed to vices being bitten, accuse Luther of bitterness. 21a, 334. Luther warns Spalatin not to believe those who accuse him of excessive bitterness in his writings; these only want to sully his name etc. 21a, 334.
Bishopric. Every diocese has its law and custom, its punishment and sin, which they call Statuta Synodalia, different from another diocese. 19, 1143 f.
Blank. Lic. Blank said: "I am also a lawyer, but an innocent one, have studied several hundred guilders in juro, and only earned eight Märkische Groschen with it, nor do I have a conscience about it. 22, 1478. Lic. Blank was not careful, in that he did not avoid the baths during the fever, and also wanted to quench his thirst with much drinking, whereby he killed himself. 21b, 2568. Luther recommends Georg Blank to the Bishop of Amsdorf as Notarius of the Consistory. 21V, 2741 f.
Blaurer. If it is true that the Duke of Würtemberg regards Blaurer as his favorite, then nothing can be hoped for from the upper Germany. 21b, 1936. Luther has read the defense writing of Ambrosius Blaurer, which he accepts as cheap and good for the sake of harmony. 21b, 1970.
blind. When God is justly angry and sends his severe punishment, he first closes the eyes of the people, so that they go blind from one pit to another. 8, 585. Christ called the Pharisees blind men, who offered many sacrifices, but left faith and love standing. 5, 1456.
Blindness. Jewish blindness interprets David's words of the "righteous ruler" to David, not to the Messiah. 3, 1892 f.
Blondus. Blondus and Platina praise and extol the tyranny and shameful deeds of the pope. 18, 1565.
Blood. "Your blood, in which your soul is," is not to be understood as if the spirit or the soul resides in the blood. 3, 175. The blood of the Christians is, as it were, the dew with which the church is moistened and by which the tyrants are conquered. 6, 327. 6, 327. The treasure, so that we are redeemed, is not perishable gold or silver, but the precious blood of Christ, the Son of God. 9, 995. The blood of our Lord Jesus Christ is not a vain, dead blood, but a powerful, living blood of the Son of God, and cleanses and heals both of us from sin and death. 12, 540. Whoever does not want to obtain grace through the blood of Christ had better never appear before the eyes of God, for he only angers the Majesty more and more. 9, 996. What is not washed by the blood of Christ is all poisoned and cursed by the flesh. 9, 1155. The outward gross things are small compared to this, that one is taught how to become godly by works; for there the precious blood of Christ is most defiled. The blood of Christ is most profanely dishonored. 9, 996. The more a man presumes to make himself devout and does not have Christ, the deeper he falls into blindness and wickedness and condemns himself by the precious blood of Christ. 9, 995 f. Christ communicates to us the power and effect of his sacrifice and blood, which he shed for our sins, and applies the treasure to us, so that he purchased our redemption. 12, 538. The blood of Christ is powerfully mixed into water baptism, so that it is not to be regarded or thought of as badly pure water. 12, 538.
Bock. Why Luther called Emsern a goat. 18, 1250. Luther's writing: "An den Bock zu Leipzig." 18, 1250 ff. Luther's writing: "Auf des Bocks zu Leipzig Antwort." 18, 1256 ff. Luther's goats puff themselves up like the frog that wanted to be as big as an ox, with their own breath, wind and spirit. 18, 1292.
Boetius. Luther and his colleagues indicate to the avenger at Mulhouse that they have informed Sebastian Boetius of his appointment and that he will come soon. 21b, 3009.
Bohemia. Luther's judgment of the Bohemians, the people who entered the Scriptures with their bright reason. 5, 900. The Bohemians want and insist that God alone forgives sins, and are annoyed by Luther's booklet on the keys. 22, 558. Luther became more lenient against the Bohemian brethren, who
They are called Waldensians or Picards because they did not teach wrongly about the Trinity, about Christ, about eternal life. etc. 14, 335. We have a brighter and more certain way of speaking of grace and forgiveness of sins than the brethren in Bohemia, because we separate works and faith so purely and correctly. 14, 336. Luther gave a Bohemian all his writings and an answer to the letters received from the Bohemians. 15, 2482. Since Luther was a papist, he hated in truth and from the heart the Picards, the brethren in Bohemia, out of great zeal for God and religion. 14, 366. With the brethren in Bohemia, it could not have happened otherwise than that some passages of Scripture remained obscure to them, since the languages were in decline and they did not cultivate the sciences. 14, 368. From the confession of the brethren in Bohemia, it is clear that they have been condemned and plagued by the papists with great injustice. 14, 369. Luther found in the brethren in Bohemia, whom the papists called Picards, the unique and great miraculous thing that they set aside the laws of men and searched the Scriptures etc. 14, 367 f. Luther received letters from two priests of the Utraquist party at Prague in Bohemia, together with a booklet by Johann Hus. 15, 2452. The Bohemians have abandoned the antichristic papists for most just causes, after they burned the innocent John Hus and condemned both in an ungodly way. 19, 282. Christ, who cannot err, teaches, as the papists say, One Form in the Gospel, and the pope, who cannot err, gives both forms to the Bohemians. 19, 1351 f. The pope leaves and gives both forms to the Bohemians; is this right, why should it not be right for us? 19, 1351. Our ancestors learned from the Bohemians and from Ziska what it means to have a bad conscience and a despondent heart. 16, 1630 f. Whether the Bohemians are good or evil, they certainly have Christ's word and deed for them in the use of both forms. 19, 17. There is a party in Bohemia, which they call the Utraquists, of which Luther does not know that they hold differently than we do, except for both forms. 19, 456. 19, 456. The Bohemians translated Luther's "Ten Commandments" and "the Lord's Prayer" into Bohemian, sent them to Luther, printed them with their own types etc. 21a, 331. Luther admonishes the Bohemians to stay with their faith and not to reconcile with the papal see. 21a, 436 ff. One's own conscience and the fear of God should enforce that the Bohemians henceforth neither desire nor receive consecration from the "child".
Bohemia. Bohemia has so far been defeated by the unfortunate misfortune of having to beg for the priesthood, and has had to suffer the most unworthy. 10, 1591 f.
Boldewan. Luther recommends Joh. Boldewan as pastor in Belzig. 21a, 636.
Bologna. At Bologna (Bononia) it was decided that the emperor should suppress the Lutherans with the sword. 16, 1705. At Bologna and at the courts of the pope, the bishops and the princes, it was decided to curb the Lutherans with the sword, but nothing came of it. 4, 1417.
Bonaventure. Bonaventure is the best among the school theologians and church scribes. Augustine has the first, Ambrose the second, Bernard the third. 22, 1390. Bonaventure, the brave man, who has no equal, has also been in error, has followed the abomination of the pope, but without godless stubbornness. etc. 18, 1574. The papists have among the number of those who came from the monasteries to the episcopate several saints, as Bonaventure. 19, 1628. Bonaventure gives a comprehensible similitude to understand the work of the three persons as one God. 3, 1923. When Luther was still a monk, he marveled at Bonaventure's saying: "It is no sin for a man to court a virgin and desire her as a wife. 2, 166.
Bonholt. Luther asks the Elector for his intercession for the expelled Danzig preacher Joh. Bonholt. 21a, 913 f.
Bonifacius VIII. Bonifacius the Eighth, a cunning knave above all knaves, first started the golden year in Rome, and set up the indulgence stuff properly. 16, 2052. Pope Bonifacius VIII sat in the golden year, which he lied about, one day in his papal splendor, the other day in imperial splendor, before him two bare swords. 16, 2053. pope Bonifacius VIII has gathered the previous popes text Decretal, therein to raise the papal throne above God's word, secular rule etc. 16, 2054. Bonifacius VIII deposed King Philip of France, and wanted to be hereditary king in France through the ban. 16, 2052 f. King Philip of France made a fine example of Pope Boniface VIII.
Bonn. Luther asks Hermann Bonn to accept the call to Osnabrück to introduce the Reformation there etc. 21b, 2886 f.
Bora, Cath. von. Luther asks for temporary support for the nine nuns who had left the church, among them Catharina von Bora. How he intends to provide for them. 21a, 496. Luther asks Hieronymus Baumgärtner to hurry if he wants to hold Catharina von Bora, lest someone else beat him to it. 21a, 652 f.
Bora, Florian von. Luther admonishes Marcus Crodel that he may thoroughly punish Florian von Bora, John Luther's schoolmate, for an offense. 21b, 2785.
Bora, Hans von. Luther asks Duke Albrecht of Prussia to give some support to his brother-in-law, Hans von Bora. 21a, 1685. Luther excuses his brother-in-law, Hans von Bora, against Duke Albrecht of Prussia, because of his long absence from Prussia. 21b, 2234. Luther recommends to Jonas his brother-in-law, Hans von Bora, to intercede with Duke Heinrich of Saxony. 21b, 2368 f. Luther asks the Elector for an appointment for his brother-in-law Hans von Bora. 21b, 2667 f. Luther asks the Elector again for his brother-in-law Hans von Bora, that he be given the administration of the monastery either in Belgern or in Nimpschen. 21b, 2670 f. Luther asks the Elector's chamberlain Hans von Ponnecken for his brother-in-law Hans von Bora, that he should support him with the Elector. 21b, 2810. Luther asks the Elector again for his brother-in-law Hans von Bora. 21b, 2851.
Borna. On the way from Wartburg Castle to Wittenberg, from Borna, Luther writes to the Elector. 15, 1989.
Böschenstein. Luther expresses himself unfavorably about the Hebrew professor in Wittenberg, Böschenstein. 15, 2422. The Hebrew professor Böschenstein, a Christian by name, but in fact an arch-Jew, left to the disgrace of the University of Wittenberg. 15, 2469.
Botzheim. Joh. Botzheim, Canonicus zu Costnitz, writes to Luther that his writings are very pleasing to him. 15, 1376.
Brandenburg, Bishop of. The bishop of Brandenburg is said to have said that he would not let his head rest gently, because he had previously thrown Martin into the fire, like this firebrand etc. 15, 2453.
Brandenburg, Elisabeth von. The wife of the Elector of Brandenburg, Elisabeth, fled to the Elector of Saxony with the help of her brother, the King of Denmark, because her husband had decided to have her walled in because of the sacrament etc. 21a, 1121. The Elector writes to Spalatin: he likes to believe that Luther is troubled enough by the Margravine of Brandenburg and her daughters, but cannot change it now. 21b, 2187. Luther reports about the sick Margravine Elisabeth of Brandenburg to Prince Johann of Anhalt and invites him to come to her. 21b, 2189. Luther asks the Vice-Chancellor Burkhard for assistance in the matter of M. Fesel and reports how things stand with the Margravine of Brandenburg and wishes to be released from her. 21b, 2194 f. Luther presents to the Elector his wish to be rid of the sick Margravine Elisabeth of Brandenburg and complains about her wasteful nature. 21b, 2197 f. Luther reports to the Elector that the letter of the Margravine of Brandenburg had happened without his prior knowledge, and that he had not known about the intended move to Lichtenberg. 21b, 2203 f. The Elector asks Luthern to stop the departure of the Margravine of Brandenburg to Lichtenberg if possible; he intends to have things put in order in Lichtenberg. 21b, 2204 f. Luther writes to the Vice-Chancellor Burkhard that he does not report anything about the Margravine of Brandenburg, because he did not want to be the scribe of such sad things. 21b, 2210. The Elector informs Luther that he has concerns that the Margravine Elisabeth of Brandenburg could move to Lichtenberg in the state of the house. 21b, 2201 f. Luther informs Jonas from Lichtenberg, where he visits the sick Margravine of Brandenburg, that he cannot come to Torgau as soon as Jonas expects. 21b, 2341 f. Luther writes to the Electress Elisabeth of Brandenburg about filling a pastorate. 21b, 2912.
Brandenburg, Margrave George of. Luther asks Margrave George of Brandenburg and his prebendaries to give their consent to the Concordia. 21b, 3517 f. Luther gives his condolences to Margrave George of Brandenburg on the death of his father. 21b, 2064 f. Margrave George of Brandenburg asks Luther to consider how a reformation should be carried out in monasteries and convents. 21a, 1320 f. Luther writes to Margrave George of Brandenburg about how to deal with the monasteries and about the establishment of high schools and schools for children. 21k, 1334 ff. Luther exhorts Margrave George of Brandenburg to take better care of the gospel and of the evangelical preachers, who were badly kept by the officials. 21a, 1710.
Brandenburg, House of. Duke Albrecht of Prussia writes to Luther, because he had attacked the Prince of Mainz harshly, that he does not like to see the House of Brandenburg touched. 21b, 2253. Luther answers Duke Albrecht of Prussia, who complained about Luther's harsh attacks against the House of Brandenburg: It is not shameful to have boys in a family, but honest that one does not praise nor defend them. 21b, 2256. The House of Brandenburg should accept more cheaply the disgrace that the Cardinal of Mainz is inflicting on the tribe with this deed, than that they should call Luther to disgrace the tribe. 19, 1883.
Brandenburg, Joachim I. zu. The Elector of Brandenburg and Duke George of Saxony promised the Emperor that they would help him with five thousand horses against the Lutherans. 16, 1707. 1710. The Elector Joachim of Brandenburg had Markian pennies struck from the good heavy coinage in Saxony and gained three tons of gold from it. 22, 226'.
Brandenburg, Joachim II. zu. Luther wishes Margrave Joachim of Brandenburg luck in his campaign against the Turks, and gives him, at his request, good lessons. 21a, 1765 ff. Luther and the other theologians ask Elector Joachim II of Brandenburg to allow the export of purchased grain. 21b, 2408 ff. Luther wishes the Elector Joachim II of Brandenburg luck for the assumed command of the army against the Turks. 21b, 2758 ff. Luther warns the Elector Joachim II of Brandenburg against the Jews who abuse him with his preference for alchemy. 21b, 3070 ff. Luther's letter to Margrave Joachim II, Elector of Brandenburg, concerning religion, since the Margravian church order was to be printed. 19, 1022 ff.
Custom. If one puts on the custom of the world against the law or God's word, that is a lazy plea. 10, 863. It is a threefold custom of the law, or that men put on threefold. 12, 251.
Braun. Luther invites Johann Braun, Vicarius in Eisenach, to his first mass (Primiz). 21a, 1 ff. Luther apologizes to Johann Braun for leaving Erfurt without saying goodbye to Braun, since he had become a professor in Mittenberg. 21a, 3 ff.
Braunfels. Luther sends his regards to Otto Braunfels, Caspar Uringer and Lucas Bathodius. 15, 2520.
Brunswick, Erich the First. Luther praises the Christian education of Duke Erich the Younger of Brunswick against Antonius Corvinus, and warns that he should not be allowed to have fellowship with the adversaries. 21b, 3054 f.
Brunswick, Ernst zu. The Elector orders Luther, Bugenhagen etc. to give their verdict on the engagement of Duke Ernst of Brunswick with the daughter of Ernst von Starschedel. 21b, 2590 f. Luther, Bugenhagen etc. inform the Elector that they have set an appointment in the matter of the engagement of Duke of Brunswick and have cited Ernst von Starschedel. 21b, 2600. Luther and Bugenhagen report to the Elector about the engagement of Duke Ernst of Brunswick. 21b, 2613. We have separated the engagement, which Duke Ernst of Brunswick had written with his own blood in addition to oaths, at our court. 21b, 3011.
Brunswick, Franz Otto zu. Luther exhorts Franz Otto and his brothers, Dukes of Brunswick, to form themselves into worthy regents... 21b, 2819 f.
Brunswick, Heinrich von. We have seen how the Mordbrenner, Heinrich von Braunschweig, raged and did all kinds of evil until he was finally driven out of his country. 2, 659. Heinz Mordbrenner (Duke Heinrich of Brunswick), the Bishop of Mainz, Doctor Jeckel and Grickel do no wrong, they are just and holy before men. 2, 708. Duke Heinrich of Brunswick rode in broad daylight with fifteen horses through Grimma, from or to Dresden. 17, 306. the assassin of Wolfenbüttel (Duke Heinrich of Brunswick) had reviled and defiled the person of the Elector of Saxony and the Landgrave of Hesse etc. 20, 1977 Duplicate of Duke Heinrich of Brunswick against the Elector of Saxony. 17, 1236 ff. Duke Heinrich of Braunschweig has denounced the Le
Duke of Brunswick was defeated and captured in spite of their many masses for him. 21V, 3183 f. A furious book by Duke Heinrich of Brunswick against the princes of Saxony has been published. 21V, 2438. Of the murderers sent out by Duke Heinrich of Brunswick, more than three hundred have already been judged. 21b, 2517. Luther is surprised that he has been so moderate in his book against Duke Henry of Brunswick. 21b, 2576. Heinz of Brunswick is now convinced that he is the arch-assassin-burner and the greatest villain that the sun has shone upon. 21b, 2581. It is not doubtful to Luthern that Duke Henry of Brunswick with his scales are the very worst Turkish enemies for Germany. 21b, 2849. Heinrich of Brunswick is much too fearful to undertake arson if he did not know that high people, such as the Emperor and Ferdinand, stand by him. 21b, 2672 f. Luther writes to Jonas that the victory over Duke Henry of Brunswick was stained by robberies of ours. 21b, 2787. Luther's writing to the Elector of Saxony and the Landgrave of Hesse about the captured Duke of Brunswick. 17, 1396. Luther advises not to release the imprisoned Duke Henry of Brunswick, because there is no hope that he will reform. 17, 1398. Luther cannot advise to release Duke Heinrich of Brunswick; he has lost confidence. 17, 1400: The Duke of Brunswick is to let himself be heard in his title in such a way that he is the Emperor's and the Nuremberg Confederation's and the old religion's highest captain. 17, 1402. The Duke of Brunswick had been drawn in meekly, suddenly and unawares, had not sent out letters to the enemy. 17, 1404. There was a public plea, also in churches and on the pulpits, by name for the Duke of Brunswick, that God would give him victory, so that heresy would be eradicated. 17, 1404. It was not about Brunswick's person or his things, but about the whole body of the papacy, which has attached itself to him against our gospel. 17, 1405. The community of the pope, about whom God has seized and captured Brunswick as his enemy, will not let him go so easily. 17, 1405. The fact that the princes have captured the Duke of Brunswick and will not release him is so that they can control him and prevent his tyranny, blasphemy and evil deeds. 17, 1407. Duke Moritz's letter of responsibility against Duke Henry of Brunswick pretending that he had been captured against given loyalty. 17, 1419 ff. The of
Duke Heinrich's warriors gathered in Brunswick at first did not want to name their lord, but then named the King of France as their lord. 17, 1420.
Braunschweig, Margaretha von, Luther dedicates three sermons to Duchess Margaretha of Braunschweig. 15, 2480.
Bride. The Scripture makes no distinction between a woman and a bride who has been entrusted to a man. 2, 493. The scripture calls a trusted bride a wife. 10, 778. We do not lead the bride in the dark, but with drums and torches both into the church and also to the bridal bed, also take people to witness etc. 2, 499. The bride is always mentioned first, that is the German way of speaking, like cheese and bread; there the cheese must also go first. 22, 1144. That a bride adorns herself fairly goes. 3, 379. Christ chose the church or Christianity as his bride and prepared it through the word and water baptism. 12, 2021. Christ offered us his supreme love and promised that we should be called his dear bride and that we should praise him with all confidence as our bridegroom. 12, 2023. Where the word and baptism are preached to me, there I hear Christ's servants coming to me for his sake and bringing me to him, that I may become his bride. 12, 2022. Where obedience and good government is, God dwells, and kisses and caresses his dear bride with his word, which is the kiss of his mouth. 14, 29. Christ is not afraid to shed his precious blood and to suffer the most shameful death so that we may be called his bride and possess his goods. 12, 2025. If I believe in Christ, I shall remain his bride. He has brought me to this through the word and the baptism that he has given me through my dear preachers. 12, 2026. The high, heavenly treasures and goods of the bride of Christ, which are given to her by her bridegroom, are described. 12, 2025. The monks and nuns have drawn the spiritual wedding to themselves alone and have raised their false, self-chosen clergy for it, pretending that they alone are the brides of Christ. 12, 2031.
Bride leaders. The whole holy trinity are the bridal guides and leaders of Eve. 10, 651.
Bridegroom. One is the bridegroom of the church, Christ, therefore the devil has brought up these names of the pope and the bishops, that they are bridegrooms. 5, 421. Christ lets himself be called by the name of the highest love on earth, that he wants to be our bridegroom and be called to be one body with us. 12, 2023. It is a lovely image,
John calls Christ a bridegroom, for the bridegroom and the bride have all things in common. 7:2054. It is a great consolation that our King Christ is not only pleased with the word and faith, but also has such love for us as a bridegroom for his bride. 5, 445. That Christ is the bridegroom and the church the bride are heavenly and infinite words that can never be unlearned. 5, 423. If you take hold of Christ, whether little or much, you have the bridegroom, and through him life and blessedness. 5, 424. We have the high consolation that our bridegroom Christ also bears our daily weaknesses and holds us accountable, if we hold on to him. 12, 2026.
break. The text of Paul: "This is my body, which is broken for you", is bad to understand from the breaking and dividing over tables. 20, 1061.
Bremen. Luther reports on the progress the gospel is making: the people of Bremen have appointed Jakob Probst, both dukes of Mecklenburg have requested evangelists etc. 21a, 621. Luther approves of the church order to be introduced in Bremen and exhorts the council to better pay the clergy. 21b, 1842.
Burning. "Burning" in Scripture means suffering. 3, 749.
Brenz. Luther is prompted by Spalatin to write to Brenz. 15, 2633. There is no one among all the theologians of our time who acts and explains the Scriptures as Brenz does, for he treats them simply and clearly, so that I very often admire him etc. 22, 1568. Luther writes to Brenz: "Above all others I admire this gift of God in you, that in all your writings you urge so faithfully and loudly the righteousness of faith. 14, 168. Luther writes to Brenz: "I have received from the spirit of Elijah the great, strong wind, the earthquake and the fire, but you have received the quiet, gentle whispering that refreshes. 14, 167: Johann Brenz is powerful in handling the Holy Scriptures and well equipped to fight against the mobs, and he does both with all humility, diligence and devotion. 14, 165. Luther writes to Brenz: My judgment of your writings is this, that my writings seem very contemptible to us when they are compared to yours or your equals. 14, 166 f. Luther refuses to make any changes to Brenz's commentary on Amos and advises him not to go to Marburg. 21a, 1352 f. Melanchthon sends Brenz Bucer's opinion of the Lord's Supper. 17, 2062. Johann Brenz's letter of responsibility to Martin Bucer about the words: "This is my body." 17, 1570 ff. Brenz has
The author has made such a large interpretation of twelve chapters of Lucas that it is annoying for the reader to look at them. 22, 1768. Johann Brenz rightly advised Margrave George of Brandenburg that he should not have the angular masses reestablished. 19, 1218.
Breffen. Luther asks Spalatin to send an order to the prince against Christoph von Bressen, who is almost a whole year in arrears with the payment of the interest of 90 florins to the monastery. 21a, 565. Luther asks that the printer Joh. Lufft, as the monastery's advocate for the collection of the interest from Bressen, equipped with letters from the prince, be sent to the castle of Colditz etc. 21a, 617. It is now already the third year that Christoph von Bressen is to pay 90 florins to the monastery for the third time, but there is no hope that he will be able to do so. 21a, 635. Bressen has paid 120 florins to the monastery, which have been used almost entirely for debts etc. 21a, 676.
Bretschneider. Luther recommends D. Johann Bretschneider to Duke Albrecht of Preuhen. 21b, 2889.
Breve. Leo's X. Breve to Cajetan to keep Luthern, who has already been declared a heretic, safe and sound until he is brought before the apostolic see, likewise his followers etc. 15, 539 ff. Leo's X. Breve to Cajetan, how he should behave against those who house or harbor Luther or his followers, or show him counsel, help, assistance, encouragement or favor. 15, 539 ff. Luther's gloss on the papal breve to Cardinal Cajetan. 15, 542. Luther states that the papal breve of Pope Leo X to Cajetan was not written by the pope, but by Cajetan himself. 15, 544.
Brigitta. One still has a book of the revelations of Brigitta, in which a conversation is versaht, which Christ is said to have held with the souls. 2, 559. The devil consoles the papists with a prophecy of the mad Brigitte, Arnold and Lichtenberg, that the Clerisy shall become more glorious than it has ever been. 17, 1406.
Bridget prayers. In the papacy, many people are found who completely believe that if they pray the prayers of St. Brigitte daily, they cannot be damned. 7, 724.
Brisger. Luther recommends to Spalatin M. Eberhard Brisger, who has been called to Altenburg. 18, 1986: Luther thanks Eberhard Brisger for the comfort he has received and asks for further intercession. 21a, 1036. Luther consoles Eberhard Brisger because of the death of his father and the unkindness of his mother. 21a, 1787. Luther writes to Brisger about a man who had claimed that Luther and his own were uncertain of their doctrine. 21b, 1871 f. Luther rejects the request to buy Brisger's house in Wittenberg and suggests another buyer. 21b, 1938 f. Luther encourages Eberhard Brisger to serve the church in Zeitz with confidence, since he has received the necessary gifts from God. 21b, 2395. The Electoral Councils inform Luther and his comrades of the Elector's wish that M. Eberhard Brisger be left as pastor in Zeitz. 21b, 2458. Luther and his colleagues inform the Electoral Council that they are not opposed to the transfer of B. Brisger to Zeitz, but they place it in his will. 21b, 2460. Luther consoles Eberhard Brisger and his wife in their illness. 21b, 2666 f. Luther exhorts Eberhard Brisger to patience with a debtor and with Spalatin. 21b, 2893 f. Luther writes to Augustin Himmel, superintendent, about filling the position of Eberhard Brisger in Altenburg. 21b, 3144.
Brismann. Luther asks Joh. Brismann, who had incurred the hatred and persecution of his Franciscan brothers through his preaching of the Gospel, to come to Wittenberg. 21a, 395 f. Luther
wants to know from Spalatin whether his intercession at court is pleasant; then he will ask for Brismann. 21a, 396. Luther consoles Joh. Brismann, who was struggling with difficulties, and reports on the upcoming Marburg conversation. 21a, 1338 ff. Luther shortly reports to Joh. Brismann the success of the Diet of Augsburg, and that there is hope to establish harmony with the Stratzburgers. 21a, 1594 f. Luther promises Joh. Brismann that he will look for another preacher for Liefland in his place etc. 21a, 1685 f.
Bread. With the word "give" in the Lord's Prayer we confess that the daily bread is God's gift and not our creature. 5, 1317. There would have to be no more bread on earth, or heaven would no longer be able to rain, if a Christian should die of hunger, yes, God himself would have to have died of hunger first. 7, 577. That God feeds all the world by bread and not by the word alone, without bread, is because He hides His work under it, to exercise faith. 11, 538. The words: "This is my body" do not mean that the bread ceases, but rather that it remains. 19, 261. Of the bread that was taken in His hands, blessed, broken and given, Christ says: "This is My body." 19, 261. God's bread comes from heaven; the Holy Spirit gives it, and the same brings eternal life; this is not a life earned and acquired, but given from heaven. 7, 2228. If I have only the bread of heaven, the word of God, and am not brought by it, then temporal bread should not be lacking; rather, stones should become bread. 13, 249. If I have the first and best, the bread of heaven, and do not let it bring me, then the temporal bread shall not be lacking either etc. 13, 1687. "The bread of life", Joh. 6, 48. cannot be understood from the Sacrament, not even by promise. For the sacrament does not give life to the one who eats it. 9, 1867. If I believe in Christ, he is the bread of life to me, and I enjoy him. 7, 2315 f. The words: "This is my body" are just as true if bread remains there as if it does not. 19, 261. Since the evangelists write that Christ took the bread, and the Acts of the Apostles and Paul also call it bread afterwards, true bread and true wine must be understood. 19, 25 Luther says: "I firmly believe, not only that the body of Christ is in the bread, but that the bread is the body of Christ. 19, 29. What God calls bread, one should not deny that it is bread. 19, 260. Christ breaks
the bread and gives it to everyone; the antichrists break it and give it to no one, but keep it only. 19, 1112. Bad bread cannot sustain the body forever nor make it imperishable, for it is a perishable food. 20, 861. The Jews had bread like cakes, and did not need knives to cut the same bread with it. 2, 1439. Moses calls the unleavened bread "bread of misery" because the Israelites went out in fear. 3, 1503.
Brothecker. Luther asks the Elector to extend a scholarship for Hermannus Brothecker. 21b, 2185.
Brück. The Elector of Saxony has no one of understanding in the trade of religious comparisons at the Imperial Diet in Augsburg, except the one Doctor Brück. 16, 1482. D. Brück, above all others, had good courage and a brave heart in the challenge at the Imperial Diet in Augsburg. 16, 1765. Luther writes to Chancellor Brück about Caspar Beyer's marriage case and about the tyranny of the forestry officials. 21b, 3001 f.
Brothers. The Germans call the brothers, born of the same father and mother, whole brothers. 2, 1740. The Hebrews also call the son of a sister a brother. 2, 479. The brothers are sometimes provoked by Satan, sometimes by the flesh, to sadness, to anger, to a sullen nature; then they must be borne. 6, 510. It is God's eternal Son, creator of heaven and earth, who calls the disciples brothers. 8, 992. Since Christ died and rose again from death and became a Lord over all, he calls you his brother. 8, 995. When Christ calls us brothers, he means it from the heart that he wants to be our brother and consider us brothers and treat us as brothers. 13, 523. 13, 523. We should be content if Christ would let us be his disciples, servants and students, or if he would call us his friends, but he calls us his brothers. 13, 525. The Son of God has distributed all his unspeakable goods to us in the word that he calls us brothers. 12, 1376. There is no higher word and preaching in Scripture than that a poor man who is in sin should come to the glory of being Christ's brother without merit. 8, 994. If we call God in heaven "Father," we must ever be Christ's brothers, as he himself says. 13, 523. Christ's brother is an heir of the kingdom of heaven, and lord over sin, death, the devil and hell. 8, 994. Every Christian and believer is called the Lord's brother, because he is a co-heir with Christ of all heavenly goods. 8, 994. If this word means "brother," then it means "brother:
Christ's brother, is rightly used and believed by me, then it follows that I belong to paradise and the kingdom of heaven, where Christ is the Lord, because I am his co-heir. 8, 993 f. Whoever learns this consolation rightly and firmly believes that Christ is his brother is a Christian and blessed, even if he is already in sins up to his ears etc. 8, 995. The word: Christ's brother, sets such a crown on my head, which no one can pronounce, nor fathom or comprehend with thought. 8, 993. If I am Christ's brother, it follows irrefutably that I sit with Christ in the same inheritance and have all the goods in common with him that he has. 8, 993. If we are to be called God's children, we must also truly be his heirs and brothers and fellow heirs of the Lord Christ, the only natural Son of God. 11, 639. What you have of sins and death, Christ your brother can easily repay and replace and bring you to righteousness and life. 8, 995. The word that the Lord calls his disciples brethren is the right absolution, so that he absolves them from all sins. 13, 524. He who gladly hears the preaching of the gospel is a brother of the Lord Christ. 4, 1543. If you certainly believe and believe that all that he promises us is true, then you are Christ's mother, brother, sister and all things with one another. 12, 1376. We are brothers of Christ, his co-heirs, children of God, kings of the world and possessors of the unspeakable goods with Christ. 4, 1329. Since Christ calls us brothers, he will also have to share with us, and not only keep the inheritance that he has, but also throw it in with us. 13, 523. One must always learn and practice that God is our Father and Christ is our brother; if the heart believes this, then one can stretch out the neck freshly. 12, 1383 If you were a hundred years old, you would still have enough to study and learn about the word "Christ's brother," and you would never unlearn it. 8, 997. It is a great thing and a wonder that Christ does not mind that we are such great husks and bad boys; nevertheless, regardless of that, he wants to be our brother. 8, 996. The dear saints have been able to move how great and glorious a title it is that we are called brothers of Christ. 12, 1376. Despondent consciences should not fall into despair, nor be dismayed or afraid of the one who calls them brothers. 8, 995. Whoever believes with all his heart that Christ is his brother would walk in vain leaps and bounds, and would not respect all the glory of the world. 8, 992. To do the will of the Father is not to run to a monastery, but to believe with certainty.
8, 994. False brothers seek something other than the salvation and blessedness of souls, namely their own benefit, great name, temporal honor and glory. 7, 2406. False brothers pretend to be our best friends for a while, so that they deceive us and feed us; then they go and cause all heartache. 7, 2406. False brothers, who go back, do more and greater harm, also snatch away more people than public enemies and adversaries. 7, 2403. The papists do not do so much harm to the church as the false brothers who boast of the same faith, doctrine, hope and invocation with us. 2, 1090. The church is not corrupted by public enemies, nor is God's word hindered, but it is the inward evil of the false brethren that devastates the church. 22, 1100. The quarrel that Christians have with false brethren is by far the most violent, because they want to be and be called Christians, which they are not. 22, 1101. We cannot punish false brethren who go out from us more severely than by letting them do what they do, but with the condition that we do not say that they belong to us. 22, 1048.
Brotherhood. Brotherhood is that the Christians should all be like brothers and make no distinction among them. 9, 1001. That Christ says: "I ascend to your Father" is a whole and rich brotherhood, that God is not our throne and executioner, but our Father. 12, 1381. We should always remember the rich, eternal brotherhood of Christ, and we should take comfort in it in all hardships and in the midst of death. 13, 525. The brotherhood should be a special gathering of good men, so it has become a collection of money for beer. 19, 444. In the Christian brotherhood, no saint has more than the other; St. Peter and St. Paul have no more than Mary Magdalene and I and you. 12, 1378. Christ abolishes the brotherhoods all, and says that they cannot and should not reconcile one sin, neither yours nor another's, nor save from death. etc. 8, 181. If you believe that you have been baptized into the brotherhood of Christ and God's sonship, say: "Now never a child of Adam, now never a sinner, as long as I am in this brotherhood. 12, 1385. If we are serious about accepting the brotherhood of Christ and being God's children, we must always do the Father's will and not disobey it.
Brother's daughter. The brother's daughter may be taken in marriage with God and honor, otherwise Abram and Nahor would not have done it. 3, 210. In the time of Abraham, marriage to a brother's daughter was still free. 1, 1601.
Bruges. Bruges in Flanders used to be a famous port, but since King Maximilian was imprisoned there, the sea has receded etc. 1, 595.
Conflagration. The monks have wanted to force the heat and evil desires with fasting, praying the rosary and hard clothes; but the fire cannot be extinguished with that. 7, 982.
Bucer. Luther complains against Gerbel about the way Bucer twisted Luther's opinion in his Dialogus. 21a, 1180 f. Luther writes to Justus Menius about Bucer's approach to Luther's doctrine of Holy Communion. 21a, 1628 f. Luther declares himself favorable to the landgrave about the settlement negotiations with Bucer, and believes that one should be aware of the approach taken before hand.
believe as the fathers of the Council of Nicaea. 17, 1991. Melanchthon's letter to Bucer and his co-religionists. 17, 1991 f. Bucer's and Capito's response to Melanchthon's letter. 17, 1992 ff. Bucer's reply to Chancellor Brück concerning Melanchthon's articles. 17, 1998. Wolfgang Musculus' two exhortations to Bucer to refrain from too much zeal in the Concordie. 17, 2004. Martin Bucer's opinion on Holy Communion. 17, 2053 ff. Extract from a letter from Melanchthon to Agricola on "Bucer's opinion". 17, 2056. Appendix to a statement by Luther on Bucer's opinion. 17, 2058. Melanchthon sends Bucer's opinion of the Lord's Supper to Urban Rhegius. 17, 2064. Concordia, that is, Bucer's article of union, established between the preachers at Frankfurt. 17, 2164. Luther gives Bucer a very good testimony. 19, 1778 Martin Bucer's reason and cause, from divine Scripture, of the innovations made to the Lord's Supper, called the Mass, at Strasbourg. etc. 20, 352 ff. Bucer and Capito are very friendly, kind and kind, and would like to put it right, but it cannot happen so soon. 22, 1022. Luther cannot stand Bucer's proposition that neither should have understood the other. 22, 1023 Luther does not want to hand over God's word to Bucer and the Swiss; he did not want to do so either at Augsburg or at Worms, since they wanted to persuade him to do so. 22, 1024. Bucer never came to the right knowledge of the Bible, for he says in a book that all pagans who kept their religion would be saved by it. That is, indeed, fooled. 22, 645. Bucer has repented and improved in time, who is more skillful in one finger than all the Grickel. 22, 1033. In the translation of my books, no one has ever been more careful, or one who has rendered my meaning and opinion so accurately as Bucer etc. 22, 1569. Bucer published the Psalter under the assumed name Aretius Felinus. Thereby he clearly indicated his bad and hopeful character. 22, 1802.
Bookbinder. Luther asks for Mattis Buchbinder, if he could perhaps become bridge master in Wittenberg. 15, 2616.
Book printers. Luther receives nothing from the printers for his various works. 21a, 984. The printers rightly printed Luther's notes on Matthew on torn and patched paper. 21b, 2300. Luther asks the mayor and council of Nuremberg to prevent the printers from reprinting his books. 21a, 790 f.
Books. Adam did not need a book, because he had the book of nature, and all the archfathers, Christ and the apostles cite much from this book etc. 22, 83. 22, 83. There is no need for books, except to prove that it is written in them as the Holy Spirit teaches. 11, 1025. No other book can comfort in trouble, fear, misery, death, even among devils and in hell, without this book alone, which teaches us God's word. 9, 1787 f. That we must have books is a great sign of infirmity. 3, 131: Of books, only those should be read that give the reader guidance to rightly understand the Scriptures themselves. 1, 1290. The whole church is filled with books, the Bible is neglected. Many books of Augustine are nothing, the whole Jerome is almost nothing, with the exception of the Histories etc. 22, 1080. There has never been too much of the good books, not even yet. 14, 150. Luther says: "I wanted all my books to be buried nine cubits into the earth, for the sake of the evil example, that everyone wants to follow me etc. 22, 55. Luther writes to Capito that he is very reluctant and unwilling to collect his books in volumes, because he only recognizes the book of free will and the catechism as his right books. 21b, 2176. All pagan books are completely infused with the poison of seeking praise and honor. 10, 1321. For the sake of the vice of honor-seeking, it is dangerous for those to read the pagan books who are not previously experienced in God's commandments and the histories of the Scriptures. 10, 1320 f. "Masters of the church" are those by whose hand and office the books must be accepted and confirmed. 14, 31.
Bookmaking. What Solomon understands by bookmaking Eccl. 12, 12. 5, 882 f.
Buchholzer. Luther's letter to Georg Buchholzer, provost of Berlin, concerning several ceremonies of the church service. 19, 1026 ff. The provost Georg Buchholzer reports to Luther that, through Agricola's help, several prisoners have escaped from the monastery, who have led students away from Wittenberg. 21b, 3095 f.
Buchner. Luther proposes Johann Buchner as superintendent to the council of Oschatz. 21b, 2371 f. Luther asks Spalatin to see to it that Johann Buchner comes to Oschatz as soon as possible. 21b, 2380.
Bugenhagen. Luther says: I dare to say that Pommer [Bugenhagen] is the first in the whole world who deserves to be called an interpreter of the Psalter. 14, 155 f. Johann Bugenhagen's "Letter against the New Error in the Sacrament of the Body and Blood of our Lord Jesus Christ". 20, 500 ff. Pommer sl). Joh. Bugenhagen] sacrifices his audience with his long sermons, because we are his victims, and today he has gloriously sacrificed us. 22, 1934. Luther asks for a salary for Joh. Bugenhagen; because after Philip he is the second professor of theology in the city and in the whole world. 21a, 447. Luther asks for game for Bugenhagen's wedding. 21a, 452. Bugenhagen came to Lübeck in 1530 and was there until 1532. 10, 544. Luther supports the request of a preacher from Danzig to the Elector that Bugenhagen be allowed to take up an appointment there. 21a, 723. Bugenhagen left for Brunswick and Luther is responsible for the care of the parish, so he could not finish earlier what he had promised Spalatin. 21a, 1155. Luther asks the Elector to refuse the request of the Brunswickers to keep Bugenhagen for another year, but to extend his leave for Hamburg until after Martinmas. 21a, 1210 Bugenhagen is called to Holstein to fight with Carlstadt.
21a, 1289. Luther asks the Elector to recall Bugenhagen, whom the Hamburgers wanted to keep completely, now that they can no longer do without him. 21k, 1300 f. Luther asks Bugenhagen to return from Lübeck to Wittenberg as soon as possible and possibly to defend the Zwinglian Kopmann and Campanus in Brunswick on the return journey. 21a, 1715 The Elector requests that Luther, together with Cruciger and Melanchthon, answer D. Bugenhagen's letter to the Elector: he may remain in Holstein until Pentecost, but not forever. 21b, 2711 f. Bugenhagen refuses the bishopric of Camin, which is offered to him, giving detailed reasons. 21b, 3050 ff. Bugenhagen, before he was offered the bishopric of Camin, twice declined such bishoprics. 21b, 3051.
Buhle. In former times, Buhle was honestly called a mead, which is why a companion buhlete to marriage; now it has come into a different sense. 20, 1890.
Buhlhäuser. Luther warns Hieronymus Weller that he should have nothing to do with those who want the Buhlhäuser to be restored. 21b, 2510.
Buhldeufel. Luther believes that the devil can be a Buhldeufel, Jncubus or Succubus, but not that something can be born from the devil and man. 1, 447.
Bulls. In the beginning, the bishops wrote only letters, giving advice and consolation to the consciences; from them the pope made his bulls. 9, 1582 f. The popes everywhere hang this threat on the bulls: "If anyone violates it, he shall know that he is incurring the wrath of Almighty God and His apostles Peter and Paul. 18, 1520. Luther wants to proceed against the bull, concealing the name of the pope, as against a fabricated and false one, even though he believes it to be genuine. 15, 2463. Luther despises the Roman bull and now attacks it as a godless and lying and in every respect cornerical one. 15, 2463. Luther's writing: "Grund und Ursach aller Artikel, so durch die römische Bulle unrechtlich verdammt worden." 15, 1476. The blasphemous, condemned bull of the pope makes heresy out of faith, blasphemy out of Christian truth. 15, 1486. It is a Roman detail that in the bull it is written in explicit words that also the books of Luther, in which there is no error, are to be condemned and burned. 15, 1466. If the booklets are to be condemned, since there is no error in them, as they clearly write in the bull, then truth must be condemned and error confirmed. 15, 1467. Luther
despises Eck's bull extraordinarily, only he has had the suspicion that it would happen on Duke -Georg's order that he would be expelled from Wittenberg. 21a, 305: About the treatment that Eck's Bull received in Erfurt. 21a, 305. Luther wants, as desired, to defend the articles condemned in the Bull individually etc. 21a, 311. Duke John Frederick of Saxony is pleased that Luther has given himself to preaching and writing as before, and not to be deterred by the papal bull. 21a, 326. Luther's writing "von den neuen Eckischen Bullen und Lügen". 15, 1411 ff. Causes why Luther believes that there is nothing to be done with a papal bull against him. 15, 1423 f. Pabst Leo's X. Bull against Luther with Ulrich von Hutten's preface, glosses and postscript. 15, 1425. Luther's writing "against the bull of the end-Christ". 15, 1460: Both the University of Erfurt and the Bishop of Bamberg rejected the publication of Eck's Bull; the students of Erfurt tore it up and threw it into the water. 15, 1592: Pabst's bull against Luther was soiled with excrement and torn up in Leipzig, as well as in Torgau and Döbeln. 15, 1571. 2498. Pope Leo X sent special letters to the Elector and his brother John, Duke of Saxony, that they, as Christian princes, should help to enforce the bull. 15, 1576 Eck orders that the papal bull against Luther be publicized in the diocese of Naumburg. 15, 1579 Eck publicized the papal bull against Luther in Meissen, Merseburg and Brandenburg, and the bishops promised to obey it. 15, 1575 The bishops of Eichstedt, Freisingen, and Naumburg promulgate the bull against Luther in their dioceses at Eck's request. 15, 1598 ff. Luther's writing about the "Bulla eoenae domini, that is, the Bulla vom Abendfressen des allerheiligsten Herrn, des Pabsts, verdeutscht durch D. M. Luther" etc. 15, 1792. two episcopal bulls, one godly (of the bishop of Samland) and one papal (of the bishop of Ermeland), with Luther's preface and glosses. 19, 1946 ff.
Bullinger. Luther informs Heinrich Bullinger that he cannot agree with his opinions expressed in a book sent to him. 21b, 2239 f.
Bünau. Luther exhorts Heinrich von Bünau, archidiaconus and pastor in Osterwiek, to steadfastness, and will make an effort to provide him with caplains. 21a, 261.
Covenant. The covenant that God made with Abraham is not for temporal help, but against sin, eternal death and the whole kingdom of the devil. 13, 1148. The covenant that God made with Abraham is nothing.
Other than that we should be delivered out of the hand of our enemies through Christ, the blessed Seed. 13, 1148. Although the old covenant and the law was holy and good, it became unholy because of the people who could not keep it and had to remain under sin and death. 13, 1148. The new covenant is a covenant of grace, of forgiveness, of the remission of all sins forever; this cannot be accomplished by the sword, but with a grace of God through the Messiah who was slain etc. 20, 2027 f. God, out of fatherly mercy, made a new covenant through the blood of Christ His Son, so that we would be freed from sins and become holy. 13, 1148 f. In the new, holy covenant, mrs forgiveness of sins is promised through the blood of the Son of God. 13, 1149. The covenant by which we are preserved is the faith that grasps God's promise and holds fast to it, not an outward work that you do. 9, 1247. Because Christ is risen and sits at the right hand of God and proclaims these things to us, that we believe in him, we have a covenant with God etc. 9, 1081. "The covenant of a good conscience with God" is faith, so that we are kept, not an outward work that you can do. 9, 1081. Luther resisted the Elector's decision to admit the Protestants, who were in the minority at Metz, into the Schmalkaldic League. 21b, 2802 f.
Covenant. First alliance for the protection of religion, established between Elector John of Saxony and Landgrave Philip of Hesse at Torgau. 16, 439. Alliance of Duke Albrecht of Prussia with Elector John of Saxony for the protection of the faith. 16, 448. The outcome of alliances has always been such that those from whom one expected the greatest advantage did the most harm. 6, 471 Luther warns the Elector against a new alliance that the Landgrave Philip is said to have made with some cities. 21a, 1304 ff. Luther rebukes the Elector John for any alliance to wage war against the Emperor. 21a, 1384 ff. Luther says: I do not want to take the world's goods and believe that Duke George is innocent of the Pack alliance. 19, 1872.
Burden. Nobility, burghers and peasants are relieved by the gospel of many burdens, the indulgence, the ban, the money fairs, the sta-.
Burgensis. Burgensis was converted from Judaism to the Christian faith. 1, 1566. Burgensis, who was a very learned rabbi among the Jews, but became a Christian, is very moved by the fact that they curse Christians so horribly in their schools, and concludes that they must not be God's people. 20, 1951.
Citizen. A citizen's or farmer's life is the best, most tranquil and peaceful. 3, 1646. A Roman citizen, who was deprived of his goods and driven into misery for the sake of faith, said: "At least you will not take Christ from me. 6, 748. Before you were citizens in the world, and sat under the devil; now you are citizens in heaven, but strangers and sojourners on earth. 9, 1154.
bourgeois. We are subjected to the bourgeois life according to the old and external man, because they are not all Christians who pretend to be. 6, 168. Not even in civil matters can we claim that the natural powers are intact, because the contempt against the laws is great. 5, 481.
Burkhardt. Franz Burkhärdt, Vice Chancellor, D. Georg Bohneburg and Friedrich Myconius were envoys of the Elector of Saxony to King Henry VIII of England. 17, 231. 251 f. Luther wishes Franz Burkhard good luck on assuming his new office as Electoral Vice-Chancellor. 216, 2040 f. Luther asks the Vice-Chancellor Burkhard if he may dare to intercede with the Elector for an old mad widow. 216, 2099.
Bush. The burning bush in Moses is a figure of Christ. 3, 747.
Busmann. Luther recommends Johann Busmann to Amsdorf to obtain a scholarship. 216, 1800.
because of the mercy of God. 6, 1510. Repentance consists in heartfelt remorse for sin, and also in grasping and accepting with faith the divine promises in Christ. 2, 1467. The most important thing in repentance is to prove God right and to confess that His judgment is right, that we are all sinners and damned. 7, 700. We teach that repentance consists in the knowledge of sin and true trust in God, who forgives us all for Christ's sake. 12, 1417. The prayer of the Lord teaches us that we are sinners all the days and always sin, and that the whole life is a repentance and a prayer and a contrition. 18, 832. Repentance is a going back and coming in to baptism, that one brings back and does what one started before and yet left off. 10, 134. When we rise from sin or repent, we do nothing else but return to the baptism of strength and faith from which we fell. 19, 56. The preachers should punish gross sins in the common man, but where there is false holiness, they should exhort to repentance much more harshly. 10, 1637. Although repentance, contrition and knowledge of sin must be present, it is not sufficient; it must come to faith in the forgiveness of sins in the name of Christ. 13, 536. Many now speak only of the forgiveness of sins, and say nothing or little of repentance, since without repentance there is no forgiveness of sins. 10, 1636. Repentance, which is still of our work, is taught as one's own repentance, confession and atonement, in the lawyers' or children's school, where it may serve as discipline. 11, 714. The command goes that repentance is to be preached in all the world; it follows that in the whole world there is nothing but sinners and sin, and no good works. 13, 534. With the command to preach repentance, Christ condemns the whole world, and reproaches all men sinners, Jews and Gentiles etc. 13, 1917. Preaching repentance means nothing else than to rebuke people as sinners and tell them to mend their ways. 13, 1916. Christ also wanted the doctrine of repentance to be presented first, which leads man to the knowledge of sin etc. 14, 984. The law is the basis for repentance, therefore the law must be revealed or given to the hand of a repentant person before anything else etc. 15, 1068. The whole gospel is a sermon of repentance, therefore the whole gospel life is nothing else but a repentance. 18, 832. Your sins are not forgiven by being sorry for them. Right repentance also includes running to the Lord Christ and asking him for forgiveness.
Confession and atonement, but neither of these can teach people properly. 11, 707. The papists have given penance three parts: repentance, confession and atonement. 19, 82. The pabstical dream doctrine of repentance must not be forgotten, so that it can be convicted of its error and blindness. 11, 709.
Butter. A butter is a healthy thing, and I consider that the Saxons are strong people of butter, which they eat very much. 22, 1902. Butter and milk dishes on fast days are allowed to those who have bought the lead and wax of the Roman Curia. 8, 1630. The Elector Frederick of Saxony and his subjects are permitted by Pope Innocent to enjoy butter and milk during the fast days for the benefit of the construction of a bridge over the Elbe etc. 15, 58. Elector Frederick of Saxony's letter to his subjects that he has acquired from the Pope the freedom for twenty years to enjoy butter and milk in the fast, for the benefit of the construction of the Eibbrücke and Capelle etc. 15, 61 f. The Elector Frederick's letter to the von Einsiedel that the confessors should not absolve anyone who uses the freedom to eat butter and milk during fasting without paying for it. 15, 63 f.
Butterbrief. Butterbrief, issued by Pope Nicolaus V to the Würtemberger. 15, 56: D. Spenlius' objection to the butter letter issued by Pope Nicholas V to the Würtembergers, which he had to revoke. 15, 58: The Elector Frederick sends a letter to the von Einsiedel that the butter letter granted by Pope Innocent VIII has been renewed by Julius II, with orders to hold a hearing on it. 15, 63. butter letter for twenty years for the benefit of the burned Freiberg Cathedral Church. 15, 64: Pope Innocent VIII confirms the butter letter issued for the construction of Freiberg Cathedral. 15, 67: Opinion of the professor juris canonici, Johann von Breitenbach of Leipzig, against the papal butter letters. 15, 70: Duke George of Saxony's order that the parties in dispute about the butter letters should both send in their reasons in writing. 15, 92. Duke Albrecht of Saxony's and his son's letter to Pope Alexander VI, requesting that the matter of the butter letters either be taken to Rome or transferred to the bishop of Schleswig. 15, 93: Pope Alexander VI's letter to the bishop of Schleswig.
Letter in which he referred the dispute about the butter letters for Freiberg Cathedral to the Roman court. 15, 96. Bull of Pope Alexander VI, in which silence is imposed on both parties in dispute about the butter letters for Freiberg Cathedral. 15, 100. The pope has never given a right butter letter nor some certain dispensation, because uncertain dispensation is no dispensation. 19, 923.
Butter freedom. Pope Julius II extends the butter freedom for Chursachsen for another twenty years. 15, 103.
Cabbala. Just as the Jews call the one Cabbalam, in it something short is comprehended, so also Moses could not describe the histories of the patriarchs after the length. 22. 1415 f.
Caiphas. Caiphas, who has set himself up as judge from the judgment seat, complains himself to the Lord Christ, and gives him the wrong of his cause. 13, 386.
Cajetan. Luther judges about Cajetan: He is perhaps a renowned Thomist, but an unclear, hidden, incomprehensible theologus or Christian etc. 15, 566. Cardinal Cajetan and Silvester Prierias pretend that also in matters of faith the word of a man is sufficient. 8, 1358. Cardinal Cajetan is praised by the preaching monks as the first of their doctrine, but Silvester as the second after him. 15, 2419. Pope Leo X makes a request to the Elector Frederick to hand over Luther to Cardinal Cajetan and not to protect this "child of wickedness". 15, 547. Cajetan never uttered a syllable from the Holy Scriptures against Luther, nor could he, because there is nothing in the Holy Scriptures about indulgences. etc. 15, 585. When Staupitz said to Cardinal Cajetan: he should try Luther even better, the Cardinal replied: I do not want to talk further with this beast, for he has deep eyes and whimsical thoughts in his head. 15, 589. Urban de Serralonga, papal orator, tries to persuade Luther to appear before Cajetan without an imperial escort; but Luther refuses. 15, 556 ff. Report on the three interrogations Luther had before Cardinal Cajetan at Augsburg. 15, 561 ff. Cajetan and comrades everywhere pretend to be for the Roman Church, in that they are godly.
Caligula. Emperor Caligula sent his images back and forth to all the countries of his empire and had himself worshipped as a god. 13, 2560. The emperor Caligula proclaimed that he was the true God, had an image of himself made and worshipped, and also sent his image to Jerusalem. 7, 1303 f. The emperor Caligula had his image placed in Jerusalem in the temple, where the holy city and the service of God was, and also wanted to be worshipped by God's people as a god. 13, 2560.
Calixtus. Anarg von Wildenfels asks Luther to appoint Wolfgang Calixtus as preacher in Cronschwitz. 21a, 1313. Luther asks the Elector that Wolfgang Calixt, preacher in Cronschwitz, be given pay and lodging. 21a, 1331. Luther, Bugenhagen, and Melanchthon recommend Calixtus to the Elector for an increase in salary. 21b, 2370. Luther writes to the pastor in Joachimsthal, Wolfgang Steude, about the dismissal of M. Calixtus from his preacher position and the reoccupation of the same. 21b, 2639 f.
Calvin. Luther writes to Bucer: Greetings to Johann Sturm and Johann Calvin, whose books I have read with particular pleasure. 21b, 2384 f. Calvin is a learned man, but very suspicious of the error of the Sacrament. 22, 934.
Camarim. The Camarim seem to have been a special sect of priests or clergymen who wanted to be better than the others. 2, 1610.
Camerarius. Luther wants to answer Camerarius to his two Greek letters with a letter in Turkish. 16, 2313 f.
Campanus. Campanus is a worthless man who imagines that he can speak more clearly of the Godhead than John himself in his Gospel. 22, 1013. Campanus is an extremely bad man who must be suppressed with contempt. If one wrote against him, he would only become more audacious. 22, 1013. Many who allegorized from the Lord's Supper now allegorize from more articles than Campanus, Martin Cellarius, Carlstadt, Felinus. 17, 1964.
Campegius. Cardinal Campegius said at Augsburg in 1530: "If you Germans do not want to be subject to the pope, we will make Germany swim in blood. 22, 874.
Campensis. Luther warns the people of Soest against Johann Campensis that they should see to it that he does not cause sectarianism or rebellion in their city.
Cana. Jesus performed the miracle at Cana so that his disciples would believe him to be the Son of God and the true Messiah, for no other man can change the creature etc. 13, 154 f.
Canaan. Canaan means: a merchant or trader. 1, 665; 3, 1320. Canaan has taken the kingdom, which is given to the children of Israel afterwards. 1, 665. Luther believes that in the land of Canaan was paradise, and the place where God afterwards willed that the church and his people should be. 1, 665. The land of Canaan will have been the highest pleasure and glory of the whole earth, about the place where paradise was before the flood. 1, 678.
Canaanite. Christ showed himself so hard against the Canaanite woman that her faith was revealed, and the Jews, who were heirs to his kingdom and children, learned how they should believe in Christ. 13, 1699.
Canon. The Canon in the Mass is patched together from many lies. 22, 1001. The clergy have elevated the Canon of the Mass above all articles of faith and hold it higher than the Gospel. 19, 1128. The papists reproach us with the holy fathers who used the Canon and held the Mass to be a sacrifice, as Gregory, Bernard, Bonaventure etc. 19, 1129. Indication of some abominations in the Canon of the Mass. 19, 1194 f. The words that the priests secretly read in the silent mass, which they call the Canon, they consider so exquisitely sacred that they forbid the laity to know them. 19, 1201. The Canon of the silent Mass, because it is human word and work, should give way to the Gospel and give place to the Holy Spirit. 19, 1128. In the canon, the priest is allowed to pray gloriously for Christ, that God will be gracious to His Son Christ through such sacrifices, which is an unpleasant abomination. 16, 1412. Luther saw, when he was in Italy, that those in Milan do not have the Canon of the Mass. 22, 1002. St. Ambrose's Canon, which the Archbishopric of Milan keeps, is very different from the Roman Canon. 16, 1412. At Mass, the Canon should always be omitted, and one should not consecrate where there are no communicants. 21a, 710.
Canon of the Scriptures. The church cannot, by including a book in the canon of sacred Scripture, give it more prestige and strength than it has in itself. 15, 1012.
Canons. Luther says: I wanted to give my left hand so that the papists would have to keep their canons. I mean, they would scream more than about Luther. 22, 988. It is because the Canons often misuse the scriptural passages and impute to them another mind than they have in their place. 18, 1366. The Pabst's Canons, the Concilia or the Fathers do not have the fame and glory as the Law of Moses, which was given from heaven, of which the Jews boasted. 7, 1508.
Canonists. The Canonists in the Papacy did not even think about the interpretation of the Ten Commandments. 2, 1896.
Capernaites. The Capernaites divorced the work from the word and fell into eating the flesh, just as our enthusiasts do. 20, 837. We may not be Capernaites, for we keep both fleshly and spiritual food. 20, 837.
Capernaum. Therefore Capernaum is called Christ's city, because he was a bishop or priest there; there he preached most of his life. 7, 2368.
Capito. Des Wolfgang Fabricius Capito Urtheil: "Was man halten und antworten soll von der Schaltung zwischen Martin Luther und Andreas Carlstadt." 20, 340 ff. Luther is convinced that Capito and Bucer are acting honestly and sincerely. 21b, 2176. Luther's letter to Wolfgang Fabricius Capito, Cardinal Albrecht's preacher and councilor. 19, 554 ff. Through Fabricius Capito, Luther was prompted to write to Erasmus. 18, 1584 Capito reports to Luther that he has many powerful friends in Switzerland and on the Rhine, who would give him a place to stay and a livelihood if necessary. 15, 689.
Caracciolus. The papal nuncio Caracciolus had demanded 300 gold florins from one who wanted to marry the woman whose godfather he was, and 70 florins from another in a similar case. 15, 1841 Ulrich von Hütten asks the papal nuncio Marinus Caracciolus to leave Germany. 15, 1840 ff.
Cardinals. The Cardinals are the pillars of the papacy in every nation, as we have four Cardinals in Germany, so also in France and Spain. 22, 868. The Cardinals and Bishops, the creatures of the Pabst, have become the kings and princes of the world. 9, 535. The cardinals, the descendants of the apostles, should be equal to the kings, even higher, although the apostles alone were fishermen. 18, 1489. Behold the pomp and riches of the cardinals; this useless
Cario. Luther writes a joking letter about the promotion of Johann Cario to Doctor of Astronomy and Medicin by Georg Sabinus. 21b, 1961 f.
Carl V was elected Emperor, not as a Spaniard, but as a German and Archduke of Austria. 22, 1268. To the question of Duke Frederick of Saxony: how he liked that they had elected the King of Hispania, Carl V, as Emperor, Fabian von Feilitzsch answered: The ravens must have a vulture. 22, 194. The pope called Emperor Carl V to Germany, that he should corrupt us, and behold, God has preserved us, and corrupted the pope. 22, 1263. Our Emperor Carl has everything he has in this world for the sake of the Church of Christ and through her prayer. 1, 1409. The dear Emperor Carl is surrounded by so many devils, evil clergymen, godless bishops and princes, who drive him to command what is not his due etc. 13, 2525. Erasmus writes that the court of the emperor is taken over by the beggar tyrants, so that there can be no hope to Carl V. 15, 2464. Emperor Carl V was, is and will remain the servant of the servants of the devil. 17, 337. The papists have not found in our pious Emperor Carl the man they were looking for and how they would have liked him, so that we have remained [safe] from them. 7, 1487. We hear that Emperor Carl V is an unfaithful, false man,
Carl the Great. Carl the Great, Theodosius and other great princes accepted the word and provided the Church with rich alms etc. 6, 588. Since Carl the Great had come to the aid of the pope against the Longobard king, the pope proclaimed him Roman emperor without his knowledge and will. 17, 1129. Carl the Great had already held Germany, France and Lombardy before the papal coronation, and did not receive the title of emperor from the pope. 18, 461. Carl the Great not only received nothing from the Roman bishop, but on the other hand gave him much. 18, 460. Carl the Great had nothing from the pope, without the mere, unadulterated name of Roman emperor. 17, 1131.
Carlstadt. The city of Carlstadt is named after Carolus, who was great and excellent under the kings. 1, 1610.
Carlstadt, D. Carlstadt is smaller in stature than Luther, has a black-brown, burnt face, an unpleasant, unpleasant voice, has a weaker memory than Luther etc. 15, 1200. Carlstadt, who first stirred up the controversy about the Lord's Supper, lit such a fire with the little word ôïýôï that even nowadays it is not yet completely subdued. 4, 1770. the first Schwärmgeist, which arose in the school at Wittenberg, Carlstadt, penetrated and forced marriage. 4, 1988. Luther is very displeased that Carlstadt does not refute celibacy with more suitable scriptural passages. 15, 2522 f. Carlstadt has not much knowledge of the Greek and Hebrew language.
Carlstadt rages against the images in his own way at RothenLurg an der Tauber. 15, 2639. D. Andreas Carlstadt had gone to Rothenburg an der Tauber during the Peasants' War to preach there and also desired to become a citizen there. 16, 144. At Rothenburg an der Tauber, Carlstadt preached against the Sacrament on April 17, 1525; on April 19, again and against other ceremonies. 16, 147. D. Andreas Carlstadt secretly escaped from Rothenburg. 16, 152. Carlstadt begs Luther to forgive him for all that he has sinned against Luther, and piteously pleads that Luther take care of him and his own etc. 21a, 757 f. Luther writes to Johann Heß in Breslau that he has not yet despaired of Carlstadt [who at that time had found an asylum in Luther's house. 21a, 764. Carlstadt has been secretly received by Luther; he is being pursued everywhere in such a way that he has been forced to seek protection from his enemy [Luther]. 21a, 772. At the time of his expulsion, Carlstadt lived in Luther's house for more than eight weeks, and no one knew about it. 22, 1824. Carlstadt asks in writing, secretly leaving the asylum he found in Luther's house, that Luther remedy the misery of his banishment as soon as possible etc. 21a, 777 f. Luther asks the Elector Johann for Carlstadt to come to Wittenberg for interrogation and to be allowed to settle in Kemberg. 21a, 779 f. Carlstadt receives pardon from the Elector and permission to settle in the Saxon lands, but no further from Wittenberg than about three miles. 21a, 781 f. Luther reports to Amsdorf that Carlstadt's second little son was baptized at Segren; godparents were Jonas, Melanchthon, and Luther's kitchen. 21a, 843. Luther was a guest at the baptism of Carlstadt's second son at Segren. 21a, 843. Luther writes to Hausmann about Carlstadt, that the booklet he is talking about was published before Carlstadt's arrival at Luther, and that Carlstadt was farming near Wittenberg. 21a, 876 f. Carlstadt asks for Luther's use, so that he may live in Kemberg. 21a, 892 f. The Elector allows Carlstadt to live in Kemberg, but with the reminder that he remembers his promise to refrain from writing etc. 21a, 898. Luther sends Carlstadt's letter of apology to the Elector that he did not correspond with Zwingli and Oecolampad 21a, 913. On behalf of the Elector, Brück asks Luther to look at Carlstadt's Supplication to the Elector and to give his opinion on it, as well as on Carlstadt's current position. 21a, 1208.
Carlstadt has triumphantly settled in Friesland and called his wife to him in boastful letters. 21a, 1318. Luther reports to Amsdorf that Carlstadt again asks for the grace to return. 21a, 1328. Luther asks the chancellor Beier that he be given an answer from the chancellery to his request for a written escort for Carlstadt. 21a, 1333. Carlstadt pays thanks to Luther and his own, who saved his life, for slandering ours everywhere in diabolical letters. 21a, 1415 Gerbel reports to Luther that Carlstadt has arrived in Strasbourg, and that there is reason to fear further activities on his part. 21a, 1418. Carlstadt has become the successor of Zwingli in Zurich, whom they now proclaim a martyr. 21a, 1719. The spirit has chased Carlstadt back and forth in the world since the time he started the game and has left no place for his body nor rest in his heart. 20, 1682. It is said that Carlstadt has again traveled to Friesland and is looking for a hiding place, since he can find no other position in Switzerland than to practice agriculture. 21a, 1752. Luther wishes to know about Carlstadt's death (he died on December 25, 1541), whether he died repentant. 21b, 2717. Carlstadt died of the plague at Basel, which itself was a plague for the church at Basel, as the bishops of that church write to us. 21b, 2737. 2741. What the Basel clergy wrote about the circumstances surrounding Carlstadt's death. 21b, 2741. Carlstadt was ashamed to death. 22, 296 Carlstadt's wife wrote a letter here, which is full of grief, and severely accuses her husband, even after his death, of having left her naked and bare etc. 21b, 2753 f. D. Andreas Carlstadt's 405 Defences for the Holy Scriptures etc. 18, 590. Carlstadt's defense against Eck's monomachy. 18, 632. Carlstadt's writing on the anti-Christian abuse of the Lord's bread and cup. 20, 92 ff. Carlstadt's writing "on the old and new testaments etc. How Carlstadt recants" etc. 20, 286 ff. Carlstadt's explanation of how he respects and wants his doctrine of the reverend Sacrament and others respected. 20, 312. Carlstadt's writing of the recipients, signs and promise of the holy sacrament of the flesh and blood of Christ. 20, 2288 ff. Carlstadt's writing against the old and new papist masses. 20, 2306 ff. Carlstadt's Dialogus oder Gesprächbüchlein von dem greulichen abgöttischen Missbrauch des Sacraments. 20, 2312 ff.
Carlstadt, D. Johann. The pastor D. Johann Carlstadt was for the sake of the Word of God...
Carthage. Carthage was a colony of Tyre and Sidon. 1, 666.
Carthusians. The Carthusians are idolaters because they imagine they are holy and become blessed, not through Christ, whom they fear as a strict judge, but by keeping their rule. 9, 706. If a Carthusian lives chastely, fasts, prays, reads his seven times of prayer, says mass etc., 9, 707. The delusion of the Carthusians about the right way to heaven is that they keep vowed poverty and obedience, do not eat meat, do not wear linen clothes etc. 8, 299. The Carthusians make such a rule: One must not eat meat, even if one would die of hunger. In such things they seek holiness. 6, 1406. No one would have submitted to the innumerable statutes of the Carthusians if the promise or merit of eternal life had not been attached to them. 22, 1928. A Turk has exactly the same thoughts as a Carthusian: If I do this or that, I have a gracious God; if not, he is angry with me. 9, 621. In Erfurt, the Carthusians were not allowed to sleep sufficiently, which caused many to grow old and weak before their time. 1, 846. The Carthusians are so tyrannical that they have killed many with their hard fasting, whom they could have preserved with a chicken broth or a clean garment. 2, 1878. The Carthusians could rightly be called Baalites. 2, 1611. The Carthusians used to pray standing up. 4, 2147. It is a general decision of the Carthusians that it should be free to resign and leave the monastic life. 16, 2671.
Carthusian Monastery. In the Carthusian monastery in Erfurt, Luther saw a sick man walking on a crutch, who was still young, but who was nevertheless not lifted above the choir and the guard. 16, 2266.
Carthusian monk. A Carthusian monk has no god, because he invents a god who will look at his cap and take pleasure in it when he stands in church for a long time etc. 4, 1851. 4, 1851. The Carthusian monk invents a god who walks in a cap and girds himself with a rope. 6, 487.
Caseln. In the word of God there is nothing about gray caps and caselns, and yet they are the best works among the papists. 4, 1465.
Caesar. Julius Caesar, Demosthenes, and other very wise, learned, virtuous, and prudent men have lamented that their counsels had no happy progress or end.
Castner. Luther's warning to Lorenz Castner and his journeymen at Freiberg to beware of angle preachers. 20, 1758 ff.
Catachresis. The figure of speech catachresis. 2, 1014. 1844. Catachresis is a misunderstanding, that one sometimes borrows a saying from Scripture, and makes a fuss with it. 18, 892.
Catechism. The Catechism is a short excerpt and copy of the entire Holy Scripture. 10, 29. Luther says: "I must be and remain a child and student of the Catechism, and I will gladly remain so. 10, 26. If a Christian were diligent and had nothing more than the Catechism, he could defend himself with it and withstand all heresies. 13, 793. 2260. If one reads the Catechism daily and practices it with thoughts and speeches, the Holy Spirit is present in such reading, speeches and remembrance. etc. 10, 26. Let not the catechism of the ten commandments of God be a small doctrine, if men are to be taught of this outward life etc. 13, 2416. 13, 2416. Those who are diligent in catechism will in time confess themselves that the longer and more they practice catechism, the less they know about it etc. 10, 29. 10, 29. Catechism (say the Greeks) means a doctrine that is questioned and interrogated, as a schoolmaster makes his pupils recite their lesson, whether they can or not. 17, 2019. no better word nor better doctrine will arise than that which is recently written in the catechism from the holy Scriptures. 13, 2260. From all the books of the fathers, one could not gather so much as from God's grace now in our times in a small way.
Catechismo. 22, 395. The Catechism is the right lay Bible, in which the entire content of Christian doctrine is comprehended, which is necessary for a Christian to know for salvation. 22, 394. The Catechism is always to be preached as the most perfect doctrine. 22, 393. The sermons in church do not edify the youth, but the interrogation of the Catechism in the home, the explanation and interrogation during confession, is very effective. 22, 392. Luther's advice is to remain simple in God's word, especially in catechism, because in it one has the most correct way of the whole religion. 22, 393. If you believe in Christinn, you are safe; do not go beyond the Catechism, as the nuns read the Psalter. 7, 1315. Nothing more useful can be preached to the people than the Catechism. 22, 684. Whoever abandons his catechism and the teaching he has learned, and listens only to what every lurker says, is done for. 13, 2265. Every day a new church grows up, therefore one should only practice the catechism diligently on the preaching chair and hand out the milk. 22, 1568. Short sayings of the Catechism as Luther taught it in his house. 22, 403 ff. Luther postpones the edition of the Catechism for a while, because he is busy with the work against Erasmus. 18, 1989 Luther is busy with the production of the great Catechism. 21a, 1255.
Catechumens. Catechumens were the name given to apprentices who were accepted for catechism instruction, so that they learned the faith before they were baptized. 10, 230.
Catharine. St. Catharine, sometimes Aristotle, is the patron saint of those engaged in the liberal arts. 3^ 1175. Lightning shattered the wheels prepared for St. Catharine. 3, 1236. In St. Catharine's legend is quite a lot mixed in, which makes her suspicious. 3, 1166. If one looks at the legend of St. Catharine correctly, it has more lies than truth in it. 11, 2402.
Catharinus. By writing against Catharinus, Luther fulfilled the promise he made in the "Babylonian Prison" that he would let the world see the second part. 18, 1580. Luther's answer to the book of the excellent Magister noster M. Ambrosius Catharinus. 18, 1434 ff. Ambrosius Catharinus is a washful and blasphemous Thomist. 18, 1437. First Silvester stepped forward, after him Cajetan stepped in, lastly Catharinus had to fulfill the holy number, the third among these Thomists. 18, 1438. Luther argued with Ambrosius Catharinus first about the main thing, that is, about the papacy. 18, 1440. Catharinus suppresses the right-wing
Catholicae. Catholicus means he who is with the bunch and unanimously agrees with the whole collection in faith and spirit. 12, 1460.
Cato. Cato did it before Cicero when he spoke in the Senate, although he presented the things without all adornment and adornment. 1, 998. Cato also gives the advice in worldly matters: Do not argue with a man who makes a lot of words. Truth is lost through quarreling. 7, 159. The wise Roman Cato says: one should keep oneself in such a way that our neighbors love us and are favorable; this helps to nourish us. 5, 1313 Cato said: The small thieves must spend their lives in prison and fetters, but the great thieves go in gold and purple. 3, 1317. Cato said: The small thieves are hanged, the big ones go in in marten-like boxes. 3, 1118.
Catechesis. The jurists stick to their canons, and call our writings on matrimonial matters contemptuously and disgracefully Catönichen. 1, 1642.
Cellarius, Joh. Luther asks Balthasar Thüring to find a position for the expelled Johann Cellarius as a preacher. 21a, 1188 f. Luther and Melanchthon ask the Elector to indicate where Johann Cellarius of Frankfurt, who was to be employed in Meissen, should go and who should provide him with a living. 21b, 2337. Luther asks Lauterbach to comfort the widow of Johann Cellarius, pastor in Dresden, over the loss of her husband. 21b, 2755 f.
Cellarius, Martin. Speratus reports that Martin Cellarius has arrived in Königsberg, but is being kept locked up so that he does not spread his poison. 21a, 756 f. Duke
Albrecht of Prussia has written to Luther and awaits Luther's verdict on Martin Cellarius. 21a, 759. Luther expresses his joy about the negative verdict that Amsdorf has passed on Martin Cellarius. 21a, 1096. Martin Cellarius, a very godless knave, wanted to deceive Luther by flattery and said: Luther's profession is greater than that of the apostles. 22, 1011 f.
Cerberus. Cerberus Greek, Hebrew Schirbor, is called the infernal dog, which has three jaws, the sin, the law, the death. 22, 773. The poets have pretended that when the infernal dog Cerberus barks in hell, the souls in it are terrified. 1, 701.
Ceremonial Law. The ceremonial law was only binding for a small part of the world, namely the Jews. If Paul spoke only of the ceremonial law in Romans 3:28, then the justification and redemption of Christ would only be the abolition of the ceremonial law for the Jews. 19, 1444. Those who teach that Paul is only talking about the ceremonial law are simply eliminating Christ with the whole gospel from the world. 19, 1448.
Ceremonies. It is impossible to lead this life without ceremonies. 4, 879. Ceremonies, as there are: Eating meat, fasting, clothing, place etc., are free and permitted in themselves, but often make a burned and confused conscience. 22, 509. 995. Ceremonies are necessary for all estates and offices. 4, 879. If one wanted to take away all ceremonies, no empire, kingdom, principality, authority, nor any government could exist in the world. 4, 879. Prayer, fasting, vigilance, working with one's hands, assisting one's neighbor are nothing other than ceremonies. 4, 880. Ceremonies are middle things. 4, 881. In the ceremonies, which are mean things, we must live for the benefit of the neighbor. 4, 883: The ceremonies of the weak in faith must not be reproved before they are instructed. 4, 886. This rule must be followed in ceremonies everywhere, that through them the inexperienced, unintelligent people should be stimulated to learn the will of God in word. 6, 1539. The coarse, simple-minded people are trained by the outward ceremonies to be accustomed to the works of godliness, which are much higher. 2, 6 f. The doctrine must be drilled into the young, coarse people with ceremonies, so that they may grasp it with their hands. 8, 1197. External ceremonies are neither part of the ministry of John nor of the New Testament, although they are to be practiced for the sake of the young people. etc. 12, 1061. The ceremonies
In the schools, the schoolmaster should be the master of ceremonies next to the priest, because the others learn it from the students without any effort. 16, 2263. Little children and the weak in Christ must be nurtured and cared for with ceremonies, as it were under the disciplinarian of a bodily law. 4, 881. For the sake of children and young people, parents must observe the same ceremonies with them as an example. 4, 882. Such ceremonies, which serve the word, that is, for the knowledge of God and the salvation of men, may still be performed today in every community. 6, 1540. Ceremonies may be ordered, but not in the opinion that they should remain common and eternal, but should be left free as secular and domestic orders. 22, 1357. Love and peace go far beyond all ceremonies, and it is unchristian that peace and unity should give way to ceremonies. 5, 720. In the observance of ceremonies, nothing can guide us more surely than faith and love. 4, 879. Then the ceremonies take place in faith and love, if they do not take place because they are necessary in themselves, etc., but out of the freedom of the spirit. 4, 881. The weak in faith, who do the ceremonies out of fear of sin and conscience, must be instructed in the faith. 4, 885. Superstition and abuse of the ceremonies is when one makes them necessary and regards them as divine service and merit. 22, 995. The sacred ceremonies and the ecclesiastical customs are dangerous because, when one performs them, there is a tendency to place a vain trust in them. etc. 4, 880. When one begins to trust in ceremonies, or to have a distrust without ceremonies, the faith has already perished. 4, 880. Without faith and love, ceremonies are harmful and a cause of ruin. 4, 880. There has never been a greater lack of understanding than that of the papists, who proclaim the ceremonies to be articles of faith that only the pope can change. 19, 960. In mere ceremonies, love is to be judge and master, but not in the faith or promises of God. 19, 1403. Luther refuses to make a general order of ceremonies. 21a, 847 f. At the request of Prince George of Anhalt, Luther speaks widely about the ceremonies. 21b, 3115 ff.
Ceremonialists. The ceremonialists should not own a monastery or a convent in the church, since they are only a burden and a nuisance for the people of God. 4, 890.
Cerinther. The Cerinthians and Ebionites waited for a new world, filled everything with
Cerinthus. The heretic Cerinthus first attacked the article of the deity of Christ, soon after the time of the apostles. 7, 1541. Cerinthus began to dispute the deity of the Lord Christ while John was still alive. 7, 1697. Cerinthus, Ebion and others had learned from Moses that there was only One God and therefore concluded that Christ could not be God, just as God could not be man. 13, 666. Cerinthus denied that Christ was God, considered him to be a mere man; confessed that he was born of the Virgin Mary, a great prophet, but no more than a man. 7, 1553. Cerinthus denied that Christ was before Mary. 9, 1472. Cerinthus was the first to deny that Christ was the Son of God, just as Pelagius was the first to deny the grace of God. 9, 1441. St. John experienced the first heretic Cerinthus, and was caused to write against him. 7, 2159 f. The apostle John was caused by Cerinthus to write his gospel, in which he strongly proves the article that Jesus Christ is true, natural God. 7, 1541. If it had not been for Cerinthus, John would not have written his gospel; but since Cerinthus opposed the deity of the Lord Christ, John had to write. 22, 1105. St. John writes harshly against the Cerinthians and against the spirit of the Antichrist, who already began to deny that Christ had come into the flesh. 14, 126. St. John strikes down Cerinthus, who denied the divine nature of Christ. 9, 1400. Over Cerinthus the bathhouse is invaded and the enemy of truth is destroyed. 11, 167. Narrative of how the heretic Cerinthus, who denied the Holy Trinity, was slain by the collapse of the bathhouse. 12, 657 f. Narrative of how the heretic Cerinthus was slain by the collapse of the bathhouse for the sake of his shameful blasphemy, the apostle John received with his own. 13, 678 f.
Chalcedon. At the Conciliar of Chalcedon, it was decided that Mary should be called the God-bearer. 6, 664. Only in the sixth Council of Chalcedon was the supremacy (not by divine right, but by the Church) offered to the Roman bishops. 18, 826.
Chaldean. Chaldean and Hebrew are not far from each other, and almost the same, just as Saxony and Swabia speak the same German, and yet there is a great difference. 20, 1904 f. Lyra says rightly: If the Jews invent the same number of glosses, then pushes them all to the ground of the
Chaldean text, and convince them that they are muthful liars, blasphemers etc. 20, 1914. The Jews must not resist their Chaldean Bible, as little as the Hebrew itself. 20, 1903.
Character. The papists claim that no common Christian should have the character, the spiritual mark in the soul, except for ordained priests. 19, 1257. When a priest was to be degraded, many bishops, sometimes seven, had to be present, yet they could not take away his character. 19, 1257.
Cherub. Cherub, which means a creature, is still unknown today. 3, 102. Cherubim are angels in a young, cheerful and lovely shape. 1, 288. There is no doubt that the two cherubim in Moses and Isaiah signify the office of the Word, since in their midst is the mercy seat, which is Christ. 14, 2044 f.
Chiliastes. The Chiliastes, Valentinians and Tertullians have been so foolish with these thoughts that before the last day only the Christians would possess the earthly kingdom etc. 7, 1289 f.
Chimera. The image of the world is the Chimera, which has a lovely virgin's head, a lion's cruel belly and a poisonous snake's tail etc. 10, 1901.
Chiregati. The Papal Nuncio Chiregati demanded from the Archduke Ferdinand that at Nuremberg the preachers at St. Lorenz, St. Sebald, in the hospital and at the Augustinians be imprisoned etc. 15, 2234 f.
Chiromancy. Chiromancy is definitely to be condemned. 22, 1546.
Choir. The choir has been specially built and set apart in churches from time immemorial so that the sacrament could be performed there. 5, 1072.
Chresem. The Chresem is a mere human act and has neither command nor commandment of God. 19, 1257. Without Chresem, the apostles alone laid their hands on their heads and prayed over those whom they called or sent to the ministry. 19, 1258. Where the holy fathers also ordained or ordained with Chresem, they did not ordain any angle priest or anyone to the angle mass etc. 19, 1257 f. The dear fathers have increased the ceremonies of laying on of hands with the Chresem and the like, have meant well. 19, 1258. The Pabst's Chresem was held better and higher than baptism; item, the consecrated water had the power to drive out the devil. 7, 1313. If we are not true priests before and without Chresem and bishop, the bishop and Chresem will never make us priests. 19, 1258 f. Baptism with the Blood of Christ
19, 1287. It is such a doctrine of the abomination that a priest by power of the Chresem or consecration transforms the bread into the body of Christ, as ex opere operato etc. 19, 1269. The Angular Lords pretend that by virtue of their Chresem and consecration, through their speaking over the bread and wine, the Body and Blood of Christ must be present immediately. 19, 1268 f. That bread and wine become Christ's body and blood is not the fault of our doing, much less of the Chresem or consecration, but of Christ's order, command and institution. 19, 1270.
Christians. The disciples at Antioch were first called Christians; hence such name has remained: Christians, Christianity, Christian faith etc. 17, 1071. We are all called Christians by our Lord Christ, so that we may know, according to this name, that he alone is our light, life, hope and salvation. 7, 1600. We are called Christians of the King Christ, that we are baptized in His name and washed in His blood. 13, 1383 A Christian is called one who is born of God, and must be a different person than a clever man of the world, so that he may rightly know and understand Christ by faith. 12, 532. A Christian is called one who has been baptized and washed from sins with Christ's blood in baptism. 13, 1344 f. If I am so skilled as to take of Christ, I have him; if I have him, I am called a Christian. 11, 1838. We are called Christians by the pious Christ. By no work do we become Christians, but by faith. 9, 1439. No outward state, work or quality makes a Christian, but he who has these things, that he may be pure inwardly and outwardly, in spirit and in flesh, even Christ. 4, 1641 f. We have the name Christian from Christ, because we have nothing of ourselves, but everything is given to us through Him. 11, 789. This should be the sign of the true Christians, so that they are known, that they are born of God, that they resist the devil and his whole kingdom. 12, 531. It is true that one should do good works, help others, advise and give, but no one is called a Christian and is therefore not a Christian. 11, 1837. A Christian, properly and clearly described, is a child of grace and forgiveness of sins, who has no law at all, but is above the law, above sin etc. 9, 215 f. To be a Christian means nothing else than to be baptized in the blood of the Son of God, to be redeemed by his death and resurrection from sin and the
Calling. 11, 1860. All other things never make a Christian, except faith, which alone makes a Christian. 18, 1017. If being in Roman unity made Christians right, there would be no sinners among them, nor would they need faith, nor God's grace etc. 18, 1015. Just as being under Roman unity does not make Christians, so "being out of the same unity" does not make heretics nor unbelievers. 18, 1015. No wisdom, but only knowing Christ and believing in Him makes a Christian. 22, 480. For a Christian, the essential is believing the gospel, the purpose is the forgiveness of sins, the active is the Holy Spirit etc. 22, 1094. A Christian who takes hold of the benefits of Christ in faith has no law at all, but the whole law is taken away from him with its terrors and plagues. 9, 581. That sin cannot now rule over us nor death devour us, we Christians should be much more joyful about this than the children of the world about temporal welfare. 22, 317. Christians are courageous and proud through the Holy Spirit, so that they are fearless against the world, the devil, death and all misfortune. 12, 884. We are Christians for this reason and live on earth, so that we can have certain comfort, salvation and victory against sin, death and hell. 12, 907. A Christian is not one who no longer has or feels sin, but one whose sin is not imputed to him because of his faith in Christ. 9, 183. Christians have the right way of teaching that they can win against sin, against despair and against eternal death. 9, 45. A Christian does not get there, that he is free of sin everywhere, until the old rascal dies and perishes. 6, 862 f. When Christians fall, Christ is there; he reigns through his Spirit, overcomes sin, and raises Christians up again. 6, 863. A Christian has the advantage of feeling sin, but he is its master. 6, 862. Righteous Christians, in whom the Holy Spirit is, are joyful and courageous, despising death and all danger, trusting in God. 22, 1099. 22, 1099. Christians defy law, sin and death out of a joyful spirit and firm faith, through Jesus Christ, the Son of God. 8, 1350. A Christian is in sins, among sins and above sins, but still he must win in the end. 11, 2279. Christians can defy the devil and the world and say: If you kill me, you do not kill me, but help me to live. 8, 418. Christians are God's children, who have dominion over death, the devil and all calamities, and are partakers of God's goods;
but by faith. 3, 781 f. A Christian has to die well; when the soul goes out, it is full, full of angels around, who carry it into the bosom of God. 3, 442. When a Christian dies, it is more than ever; death comes away, and in its place life and blessedness. 3, 280. If you are a Christian, built on the right foundation by the Lord Christ, there is no need: let the devil be evil, let the world rage and rage, you will remain safe. 13, 1178. A Christian is only such a man, who is man enough even for the devil and all his angels, only by remaining in the faith of Christ. 8, 1183. A Christian knows that where the devil attacks him, he does not attack one finger, but the whole body, that is, all Christians in the world, yes, God and Christ as well. 8, 806. He who is a Christian, and keeps Christ's word and commandments, will certainly have the devil and the world hanging on his neck, yes, also the stupid conscience etc. 8, 429. What a Christian does good or evil (under the name of a Christian), that brings honor to God's name or disgrace. 12, 922. This is the right worship of Christians, that His word is taught diligently, purely and unadulterated, so that the hearts are taught rightly what they should believe etc. 22, 1095. 22, 1095. Christians are constant confessors in the Word. When a Roman centurion, a martyr, had everything taken from him, he said, "They shall not take my Lord Christ from me. 12, 1414 f. Not the pope and bishops alone, but all Christians are commanded to publicly confess their faith and bring others to faith as well. 11, 730. God will not let a Christian live for his own sake; indeed, cursed be the life that lives for itself, for all that is lived hereafter is lived for the sake of others. 11, 1719. Christians are trees that bear these words written on each leaf: I thank you, Lord; I praise you, Lord. 6, 796. A Christian should act in such a way that he might suffer all men to see what he thinks in his heart, namely, that in all his conduct he thinks only to praise God and to serve his neighbor. 9, 1166. When we have become believers, and have the name that we are called Christians, who have been saved from sin, death etc. through the Lord Christ, then a new life should also follow etc. 13, 2168. Christians should prove with their lives that they do not forget the great good deeds towards those from whom they have received the gospel. 12, 943. Christians should not let other people's malice cause them to also become evil, as the world is wont to do, which soon avenges itself and pays evil with evil. 13, 2171.
Christians should learn to do good and help even those who have angered them. 13, 2178. A Christian should remain in a kind, helpful heart, so that good deeds may be shown even to the wicked. 13, 2180. What happens to a Christian happens to Christ himself. 7, 2360. You cannot despise, revile, persecute or do violence to a Christian, nor in turn honor and do good; you have done it to God Himself. 8, 833. Christians see Christ as a different man than the world, namely as the Son of God, the eternal, true God, the Lord over the world, the devil, sin and death. etc. 8, 797. Christians no longer look at Christ as the world does, according to their own understanding, but as they hear about Christ in the Word revealed by the Father. 8, 797. A Christian must be such a man who can despise everything that the world has, both good and evil. 8, 282. Whoever wants to be a Christian and grasp the articles of the Christian faith should not ask his reason how it rhymes, but only whether God's word is there. 7, 2278. A heathen judges everything according to the old birth, how he feels and grasps; a Christian follows what he does not see or feel, and remains with the testimony of Christ. 7, 1884. The Christians are laughed at as asses, that they teach of such things that are nowhere, and subtract from those things that really are. 6, 738. If I want to be a Christian, I must believe and do what other people do not believe nor do, because God's works seem foolish and impossible. 13, 1113. A Christian should not rely on a certain place, much less on other goods, but should place his hope in the future kingdom. 7, 34 f. Those who are not Christians cannot know anything certain about God's will, because they do not have the gospel. 11, 1861. Those who are not Christians cannot meet the true God as He wants to be known, namely as the Father of Jesus Christ, His Son. 11, 1861. Henceforth, Christians no longer need anything for salvation, and they are no longer obligated to do anything, except to serve and help their neighbor with all that they have. 9, 1039. Christians must be led and governed in the spirit alone, so that they know that through faith they already have everything by which they can be saved. 9, 1039. Christians desire and ask that the body or the flesh be put to death, so that they may become completely pure. 9, 1030. If one looks at a Christian according to faith, he is pure and completely clean; but because faith is still in the flesh, we feel evil inclination at times etc. 9, 1029. A Christian leads only chaste, sober, holy and godly lives.
Speeches that belong to Christ serve the glory of God and the blessedness of the people. 9, 231. In order to be a true Christian, you must see that you believe and conduct yourself in such a way that you are righteous inwardly in your heart and outwardly in your life. 7, 1758. There are Christians who think they are Christians because they are baptized, but they let their lusts run wild and are not concerned about overcoming sins. 9, 1454. God does not want such loose Christians, who bring no more of it than knowledge and washing, but that they think it must be lived and done. 9, 815. We who are Christians do nothing out of dissimulation. To be born of God and to sow sin are things in conflict with each other. 9, 1458. Christians practice the highest works of love without great fuss and ostentation, with the greatest readiness, in all places and at all times, without ceasing. 6, 418 f. A Christian should be such a man, who can freely throw his good deeds into the rapuse and lose them, just as God does. 8, 576. Every Christian is as dearly bought as the greatest saints. 3, 434. We Christians are all equal in Christ, but in the eyes of the world, inequality must remain; this is what God wants, and he has so ordered and created the ranks. 13, 195. He is a Christian whom God forgives his sin. 12, 1494. In the forgiveness of sins or justification of faith, in which God takes His wrath from them, all Christians are equal. 12, 1494. All Christians, whether strong or weak in faith, infirm or perfect, have one as much as another in Christ and His Christianity, for each one has Christ as his own. 12, 330. Today there are many among us who boast of being evangelicals and Christians, and yet remain in the old skin. 13, 2474. "Christ and the Father are one," therefore let every Christian rejoice that he is under this Christ, and let not his sin deceive him. 14, 2183. The false Christians have the word and think that they are Christians, but they do what they want and still want to have the name. 13, 2473. The false Christians like to be preached about grace and forgiveness of sin, but that they should also show mercy to their neighbor, they do not want to go there. 13, 2188. Most of them go with the thought that even if they live in fornication, are stingy, usurious, lying, deceiving, it does not matter, they want to be good Christians. 13, 365. False Christians must be suffered in the congregation until God reveals them, or they reveal themselves through their evil life or even false faith. 11,
The world and the multitude are and remain unbelievers, though they are all baptized and called Christians; but the Christians dwell far from one another. 10, 383. He who professes to be a Christian confesses that he certainly believes that the devil has been overcome by the Son of God and must lie under his feet. 10, 1081. Those who do not believe are not Christians, they do not belong in Christ's kingdom, but under the worldly kingdom; they must be forced with the sword. 10, 406. Those who are not Christians are both liars and murderers, like their father, the devil. Therefore they serve nowhere but to cause strife, strife, war etc. 7, 388. From the Christians always arise the worst people, just as from the angels the devil arose and Judas was from the apostles. 9, 1883 f. False Christians think that if they fall into sin and persevere, and only believe, there is no danger, because faith alone makes them righteous without all works. 9, 1128. We are all called Christians who have been baptized and born again through baptism, but we do not all stay with baptism. 7, 1757. 7, 1757. If you would live in sins and shame, and yet boast of the gospel and the Christian name, know that you are a false Christian and belong to the eternal fire. 8, 516. False Christians do not believe, are inwardly full of unbelief, envy and hatred and lie in all sins and shame. 7, 1758. False Christians need baptism and the Lord's Supper and can talk a lot about the holy scriptures, but they are only Christians outwardly and in name. 7, 1758. Let him who is a Christian fear and beware of sins, lest he fall again from his liberty into the former prison of sin under the law and God's wrath. 12, 787. Paul writes to the true Christians and saints, and yet considers them to be so frail, that one grieves the other and one has something to complain about against the other. 12, 387. Those who want to be Christians must know and learn that now that they have received forgiveness without merit, they must not give place to sin. 12, 567. Christians should live among the Gentiles, that is, in the unbelieving world, in such a way that they can neither reproach nor punish them with truth. 12, 566. The life of all Christians is a hope in Christ, their Redeemer, who will lead them out of this life into the kingdom of His heavenly Father and deliver them from all evil. 12, 1074. The Christians whom Christ loses through sin, he seeks again and calls them back; we should only believe. 22, 1097. From those who sin, the Holy One certainly departs.
Spirit; but Christians immediately pray, "Comfort me again with thy help, and the joyful Spirit contain me." 22, 1097. A Christian has the Holy Spirit, but is still a sinner because of the flesh; therefore all saints cry out over the flesh. 20, 757. A Christian is always in need of punishment and forgiveness, so that sin may be resisted and controlled. 13, 2769 A Christian feels all kinds of evil inclinations, lusts and desires against God's commandment, even though he resists them by God's grace in faith, so that he does not follow them. 13, 2767. Even if a Christian still feels sin, he should still confidently look up to Christ at the right hand of the heavenly Father and rightly grasp the words of the Gospel in which Christ is presented. 13, 2152. Those who recognize themselves as sinners and hope that God will forgive their sins through Christ are true Christians, with whom repentance and forgiveness of sins exist. 13, 1919. Because I feel that I am afraid of hell and God's judgment, it is a sure sign that I am also a Christian and have something of faith etc. 8, 1144. Christians esteem it very great that they can be in a place where God's word is taught freely in public and the sacraments are administered according to Christ's command. 5, 259. A Christian can take refuge in God in all hardships where he feels weakness or is challenged, call upon him and wait for his help etc. 11, 1860. 11, 1860. The Christians' defiance and consolation is that they shall not be forsaken in this life. 3, 1792. A Christian believes that God cares for him more than all men and creatures, yes, more than he himself. 3, 1097. Christians also have prayer, by which they obtain everything they desire from God, for themselves and others, even in bodily things. 8, 352. A Christian, if he believes, may ask whatever he wants, so he is sure to be heard. 3, 306. If a Christian prays (under a prince), and the prince gains victory against his enemies, it is not the prince but the Christian who has defeated the enemies etc. 8, 352. God only sees the prayer of the devout Christians and for their sake lets princes and lords be and remain lords. 8, 353. Princes and lords are so grateful for the protection they have from Christians that they persecute them both, God's word and his Christians. 8, 353. All Christians are kings and priests through Christ, and through Him they may come before God. 3, 255. Every Christian is a king to himself and a priest to others. 3, 1017. If you want to know what title, power and prize Christians have, you will hear from St. Peter that they are kings and priests and the chosen people. 9, 1186.
A Christian can speak to Satan: With the Turk, the pope, the princes you are a great lord, but compared to me you are nothing, because I believe in Christ. 5, 425. A Christian is a mighty man over death, sin and the evil conscience. 3, 783. In that day the world will see that every Christian has been emperor and lord over all the lords of the world, because he has believed in the Lord Christ. 8, 355. A Christian has great glory. If he believes God's word with earnestness and sticks to it, he has done God's will and pleasure, and God hears his request. 9, 1838. Christians find vain helpers and saviors, yes, lords and gods of the world. 8, 354. In the weakness, sins, foolishness and infirmity of Christians dwells secretly such power and strength that tears through, for Christ dwells in them. 7, 2357. Through the Christians the greatest works happen without interruption, as the destruction of the devil's kingdom, the salvation of souls, the preservation of peace among nations and people. etc. 8, 354. Christians reign with Christ, spiritually over souls to salvation, and also bodily they obtain through their prayer and preserve all that is on earth. 8, 356. What a Christian does and suffers in faith in the Lord Christ is true and righteous, so that he is not afraid of the devil or the world. 8, 398 f. A Christian has no higher joy than in this treasure, that he knows Christ, therefore he goes out, teaches and admonishes others, praises and confesses the same etc. 8, 361. What Christians do, suffer and live is all the doing and work of the Holy Spirit, because they cling to Christ by faith. 8, 404. A Christian should be such a man, who needs the world, and yet does not abuse it, and yet always thinks and strives for his inheritance and kingdom, where he is to go. 12, 573. Christians eat and drink in this world, needing life on earth, but as pilgrims and strangers, and as guests in the inn, 13, 1444. In one and the same person, the Christian is to be carefully distinguished from the citizen. The Christian has no relation to the world regiment, etc. 22, 1958. God has always had his Christians in the midst of the whole world, together with the Jews, while in the meantime the Jews despised all other nations in comparison with themselves. 14, 914. A Christian suffers everything and does nothing against the one who offends him, but a citizen may do everything and suffer nothing etc. 22, 1960 A Christian may do well or ill, let it all be one to him, because nothing can harm him, no matter whether the sun shines brightly or darkly.
22, 1877 He who wants to be a Christian and become blessed does not have to wait for a good day here, but all his faith, love and hope is directed towards God and his neighbor. 22, 135. They are not Christians who want to fight with fists over the word, and are not rather willing to suffer everything. 16, 17. If you are a Christian, you must come into trouble; but if you call on Christ in trouble, he will hear you and pull you out etc. 13, 1630. We Christians must be here on earth under the devil, who has the world under him and always sows his weeds among them. 13, 791. God has his Christians in good care and guard, and does not leave the devil and the world so much power that they could do to a Christian what they wanted. 13, 567. If the devil and the world do something to a Christian, God must know about it and have given his will to it, otherwise they would have to leave it alone. 18, 567. God hides the Christians in such a way that they cannot be felt except in the holy gospel; he lets them do good works at times, but they can soon stumble again. etc. 11, 2229. Christians have through Christ in faith come over to God the gracious Father, therefore they boast and rejoice when they are persecuted. 11, 2038. Christians are plagued by the world with persecution and contempt on the outside, and by the devil with trembling and terror on the inside. 9, 1270. If you want to be a true Christian, you should follow your Lord, and let yourself mourn for those who harm you, and also pray for them that God will not punish them. 9, 1211. Christians should freely consider that they will not have it better than all the saints who have ever been, and the Lord, the head of all saints, has had it himself. 9, 1130. A Christian does not become despondent when he suffers; he does not exalt himself when he is honored. 8, 1652. The Christians have to be persecuted with banishments and murders by those who want to be the holiest and highest servants of God, because they neither recognize Christ nor the Vgter. 8, 624. Christians have tender hearts and consciences and are easily frightened when they recognize and feel their weakness and unworthiness. 8, 277. A Christian has outwardly much suffering and temptation, but yet he can have a confident, cheerful heart and courage toward God. 8, 273. If you want to be a Christian, like the apostles and all the saints, then wait for the hour to come when you will be afraid and tremble. 8, 270. A Christian has so many enemies, the world, the devil, and his own flesh and reason and conscience, that he can easily be terrified and afraid. 8, 270.
If we are Christians, we will have to suffer many misfortunes and adversities; but we should wait for the Lord, who will surely come and help us out. 1, 811. All who are Christians must be conformed to Christ's image, coming to glory through suffering. 6, 1054. Christians cry out to God in their anguish and distress; He hears them and gives even the enemies their reward. 3, 684. From the blood of Christians, other Christians always grow and are converted to the faith. 3, 690. The suffering and persecution of Christians serves to let us know that God is working for the best. 3, 648. Christians are not sheep for the pasture, but sheep for the slaughter. 3, 420. Let it be to the Christians as God wills, so they have peace in their hearts with God, which the wicked do not have. 22, 1099. The Christians and the godly have greater goods than the wicked, for although they flourish in the world and are held in great esteem, they do not have God. 22, 1098. When a king dies, he brings nothing more of it than that he has eaten and drunk; so shall every Christian have. 13, 1721. He that would be a Christian, let him only think that he would enjoy the glory, power and riches of the Lord Christ, but send himself to suffering and all misfortune. 13, 1200. He who does not believe that he has nothing of himself, but only Christ's good, and cannot say without doubt: You are mine, is not yet a Christian. 11, 1745. Christ wants to teach his Christians to look into his hands even in temporal matters and to wait for the necessities of this life from him. 11, 1382. Christ tells his Christians not to set their date and comfort on the temporal, but to seek God's kingdom, in which they will have enough and be rich forever. 11, 1382. A Christian considers the highest sins, which are considered the least in the world, namely that one relies on money and goods and on his power and authority. 3, 1794. A Christian should not leave one bit of his goods behind him, for he already has his treasure up in heaven, in and with Christ. 8, 357. What God does and gives to the whole world, Gentiles and Turks, evil and good, he does all this for the sake of his dear children, that is, for the sake of the Christians. 20, 2205. It is the Christians for whose sake God spares the whole world. 13, 2517. Where I know a Christian, I should rather tolerate a whole country that are not Christians, than exterminate a Christian with the un-Christians. 13, 1639. Christ created everything that holds and sustains the world for the sake of devout Christians, and gives and sustains it for their sake alone,
Christian eyes. Christian eyes are such eyes that when they see death, sin and hell, they can surely say: I see no death, feel no sin, am not condemned, but see through Christ vain holiness etc. 13, 2555 f.
Christian spouse. A Christian spouse may not divorce, but may remain well with an unchristian spouse and also beget and raise unchristian children. 8, 1060.
Christianity. Christianity is called an assembly of all believers in Christ on earth. 18, 1013. Christianity is called a community or congregation of the saints, since all saints or Christians are one group or one church. 8, 806. By the word of Christ: "My kingdom is not of this world", Christianity is excluded from all worldly communities, so that it is not corporeal. 18, 1014. Christianity began with the word of the poor fishermen and with the wretched and despised work of God, which is called: Jesus of Nazareth, crucified. 13, 2054. Christ's people or his Christianity are the people who, brought here by the word of the Gospel, willingly cling to him by faith. 5, 992 f. Christianity must remain until the end, as the article reads: "I believe a
Christian art. It is not the Christian art to say what one should and should not do, or what is good and evil, but to know what Christ is and does. 10, 1106.
Christian man. A Christian man already has all things through his baptism and faith, and everything is given to him at once without his seeing it yet. 12, 244. Every Christian man should know the whole gospel by his ninth or tenth year. 10, 341. One becomes a Christian without his own work and deeds. 3, 799. This is almost the whole life and nature of a Christian man, as well as of Christ Himself, that he lives only to praise and honor God, proclaiming His grace and good deeds. 8, 773. A Christian man should not seek what belongs to this world, but should only make use of the present as a guest who will soon depart again. 7, 34. A Christian man is also flesh and blood like other people, without smiting himself with sin and evil desire, and feels what he does not like to feel. 12, 624. A Christian man lives only for the reason that he is able to give people
Christianity. The Christian state is not an idle state, nor a state of peace and security, but it is always to lie in the field and to stretch the man on it. 9, 812. The Christian state is not bound to the pope and Rome, since St. Paul and Christ bound it only to faith and God's word. 16, 1537.
Christianity. Christianity must be placed in the hearing of the word alone. 6, 34. All Christianity lies apart from us, in the righteousness of Christ and the mercy of God. 6, 527. The one holy and sanctifying estate is Christianity and faith. 19, 1487. Christianity is a constant practice of the place that Christ is wounded for our iniquity, that your sins are on Christ. 6, 625.
Believers in Christ. From faith and no other work we have the name that we are called believers in Christ. 3, 1069.
Christian. Christiern, King of Denmark, made Luther full of good hope, on account of the King of England, if Luther would only write humbly. 19, 416.
Christoph. Luther recommends to M. Nic. Hausmann a certain Christoph for the office of a clergyman in Anhalt. 21b, 1895.
Christophorus. He who made St. Christopher's legend or fable wanted to hold such an image up to the simple-minded people, so that they would have an example of a Christian life. 12, 1333. St. Christopher is without doubt one of the greatest poems and lies. 12, 42. The legend St. Christophori is not both apocryphal and suspicious. 3, 1161 f. St. Chriftophorus seems to have been invented by soldiers, noblemen and gentlemen, since they are to be feared a sudden death, "the going death" in the wars. 3, 1163. We have insisted on St. Christopher's suffering much more than on the suffering of Christ. Another has honored the suffering of Sebastian, Catharine, Margaret. 8, 863. St. Christopher's legend is a beautiful Christian poem, indicating how a Christian should be and how he is; so is the legend of the knight St. George. 22, 1347. St. Christopher is painted in the middle of the sea with a tree that God has given him in his hand,
on which he supports and holds himself; this tree is Christ with his counsel. 13, 2616.
Christ. Christ *) is "the anointed one"; the Jewish language calls him Messiam, the Greek Christum, Latin Unctum, according to our German language: Gesalbet. 11, 2170. The word "Christ" was a well-known word among the Jews, that it means the seed of the woman, who tramples the head of the serpent, and through whom all generations should be blessed. 13, 1170. In Greek, Christ is called an anointed one, that is, a king and a priest; in Hebrew, he is called Messiah. 12, 1662 f. After both kingdoms, Israel and Judah, were destroyed and the people scattered for the sake of the spiritual kingdom, a remnant was preserved from which Christ was to be born. 14, 979. Christ had to be born at the time when the tribe of Judah had lost all hope, namely after they had already lost the kingdom. 6, 232. Lucas indicates the time when Christ had to come, namely when the temporal regiment of the Jewish king ceased. 11, 2018. Christ is actually promised in these words: "In you all families on earth shall be blessed." 3, 223. Christ is called a fruit of the womb, not a fruit of the loins. 3, 357. Our Lord Christ is often called by the name of his father David in the prophets. 3, 1913. To Christians, the Lord Christ is Wonderful and Counsel: Wonderful, that he leads us wonderfully; Counsel, that he comforts and strengthens us by his word. 13, 2622. If you want to describe Christ, who and what he is, notice how the angel describes him, namely that he is and is called: "Great joy. 13, 1448. God speaks, does and gives all things through Christ, that both the word and work of God may be sought in Christ. 8, 795. The knowledge of Christ brings us all wisdom, God with all his goods, opens heaven, breaks hell, devils and the world with all their wisdom and power etc. 8, 631. Where the knowledge of Christ is gone, there is darkness, so that one no longer understands anything rightly and can neither resist error nor the false teachings of the devil. 8, 629. The article of Christ brings with it the Holy Spirit, which enlightens the heart, so that a Christian can judge from all other articles of faith. 8, 629. Whoever diligently and earnestly adheres to the article of Christ, he will not fall into heresy, nor will he run against Christ or his Christianity. 8, 628 f. In the article
*) This whole section "Christ" is essentially arranged according to Luther's explanation of the second article.
Everything depends on Christ, and everything is based on Christ, and all the others are dragged along with it, so that whoever errs in the others is also not right. 8, 628. No article has caused so much bloodshed and martyrdom as the article of Christ. 8, 628. It all depends on the article of Christ, and everything depends on it, therefore Christians must be in the highest struggle to stay with it. 8, 627. Everything depends on this article, that we do not attain grace and salvation with God through works and law, but only through the mediator Christ. 8, 628. Whoever would now believe that Christ should still come would be damned, but he has come. 7, 2053. We are to believe in Christ, and not first gape at the emperor, kings, princes, pope, bishops, prelates, how and what they believe. 13, 1439. On this article, that Christ is true God and true man, stands all our salvation and blessedness. 8, 372. It will be necessary for us to imagine this article, that Christ is God and man, because by nature we cannot grasp it nor understand it. 7, 2277. When I believe in Christ, I believe not only in a man, but also in God, for God and man have become One Person. 7, 2307. Whoever touches the man Christ touches also the Son of God, yes, the whole Trinity is in the man. 7, 1933. That Christ is the Son of man on earth and the Son of God in heaven is what our Christian faith rhymes with. 7, 1912. It is all in the article of the true deity and true humanity of Christ, which serves to preserve all the other articles of the Christian faith. 7, 1560. The article that Christ is true, natural God and man is our rock, on which our salvation and blessedness is founded. 7, 1561. Because Christ is God and man, the Scriptures sometimes speak of His deity, sometimes of His humanity. 7, 1266. Christ is God and man in one person; therefore what is spoken of him as man must also be spoken of God etc. 16, 2230. There is no other article that sustains us in all our needs, bodily and spiritual, than this, that Christ is truly God and man, the only Savior of men. 13, 1628. If Christ were no more than a man, he would not be able to carry a single man with the burden of his sins, for sin and death are too heavy for us men. 13, 1048. Christ is God and man, therefore he can give life and salvation, and no one else. 13, 297. That Christ could be a mediator between God and man and our Savior, he has both, that is, divine and human.
Death thus terrifies him. 13, 349. Christ is a true man because of his hesitation, but the fact that he gives himself to God's will and conquers in such adversity proves divine power. 13, 350. The death throes of the Lord Christ serve against the heretics who teach that Christ was not truly man and truly God. 13, 349 f. For this reason Christ became man and came to me on earth, that he might comfort me, a wretched sinner, through his gospel and help me from sin and death for eternity. 13, 33. That Christ sleeps is a sure testimony that he is truly man, but that he rises and threatens the sea is a sure testimony that he is truly God and the Son of God. 13, 1628. That the Lord Christ lies and sleeps in the ship proves that he was a natural, true man, who had everything in himself that a man has by nature. 12, 1200. ' Because Christ is a man, he must die according to the same nature, yes, let himself be killed and crucified; but because he is also truly God, he cannot remain in death. 12, 510. 'All that Christ is, has, and does from birth or after humanity, that is, and is ours, and is ministered to us thereby, that [it] may be our salvation and blessedness. 11, 1993 f. Christ lowered himself into our flesh and blood, so that he might pour out the immeasurable treasure of his goods upon us, and save us from sin, death, the devil, hell etc. 11, 2030. The Scripture gently starts and leads us to Christ as to one man, and after that to one Lord over all creatures, and after that to one God. 11, 1150. The humanity of Christ would be of no use if the Godhead were not in it, but again God will not and cannot be found but in this humanity. 11, 176. Christ now lives according to the spirit, that is, he is truly human, but has a spiritual body. 9, 1243. Christ reigns after humanity until the last day in faith; then faith will cease and God himself will be revealed. 5, 894 f. Christ emptied Himself of His divinity, piety and wisdom and wanted to be with sinners, men and fools. 5, 901. Christ lowered Himself into our wretched nature so that He might begin His kingdom in us, and therefore took upon Himself all human infirmities and misfortunes. 5, 936. Christ therefore took on flesh and blood, that he might help human nature out of sin, from God's wrath and all misery. 5, 941. Christ would not be king, anointed, preacher, priest, if he were not man. 4, 1369. Christ is in one person both God and man; what is contrary to this person is therefore not the same.
but all his dominion, that is, all the sin of the world. 13, 1048. No man has power to enter heaven, all must go to hell, belong to the devil; Christ alone is mighty and Lord of heaven. 11/2233. Christ is such a Lord, who redeems us from the power of the devil, who is the cause of sins and death, through his blood. 10, 1159. Christ is Lord over all things; he proved this in the Roman Empire; it will also be the same for the Turk, for he wants to overthrow everything that rebels against him. 12, 1487. By giving all things to Christ, we have become minors, fools, sinners, liars, weak and vain. 12, 1765. Believe in Christ, for the Father has given all things into his hand, otherwise you are lost. 7, 2115. Apart from Christ there is no knowledge and wisdom, nor any shepherd of the sheep. 4, 1627. Without knowledge of Christ and his righteousness and eternal peace, all sacrifices, all fasting, the effort in all values are nothing but darkness. 6, 111 f. In Christ the Father is worshipped and healthy; apart from Christ everything is condemned that is done as worship. 4, 2149. Christ rejects the kings, the righteous, the saints, the princes with their power, so that he alone may be the righteous, the wise, the mighty. 4, 1368. If you are apart from Christ, your wisdom is twofold foolishness, your righteousness twofold sin and ungodliness. 9, 65. The wiser, more righteous and holier people are apart from Christ, the more they harm the gospel. 9, 66. Whoever does not have Christ must also lack the right, true God who sent Christ, even though he knows and believes that there is only one true God. 8, 763. The Father is known in Christ alone, and cannot be attained and met, nor worshipped and called upon apart from this mediator. 8, 627. Apart from Christ all things are condemned and lost, in Christ all things are good and blessed, so that even sin, which still remains in the flesh and blood, does not have to harm or condemn. 8, 656. Whoever seeks God or wants to serve Him other than in Christ does not find and serve the right God. 8, 757. Without Christ, everyone goes to hell and must go to the devil. 9, 1834. To know Christ is to know nothing and to want to know nothing in divine matters, but only of the Lord Christ. 8, 323. No one should accept any other person or means to reach God than the one Christ. 8, 285. He who has no part in Christ is of the devil, for apart from him there is no counsel or help, nor light or salvation. 8, 159. I am to blind the eyes, reason and all, and to make them blind.
8, 166. Apart from the man Christ and the word of this man, there is no God to be found. 8, 166. Christ says: "When I depart, run, give, build, establish whatever you want, fast to death at once, knowing that it is all in vain. 8, 177. I will believe nothing, nor hear anything, but Christ alone, for God has decided that He will speak to no man but through Christ alone. 8, 169. When Christ departs, He takes eternal life and blessedness with Him, leaving behind death, devils, sin and all unhappiness. 8, 176. When Christ departs, God's knowledge, the understanding of baptism and the Lord's Supper, goes with him, so that one does not know what God is. 8, 176. Without Christ you will not come to the Father and without the Father you cannot be brought to the Son. 7, 2289. If you want to go up to the Father, do not leave Christ behind, otherwise you will not come to Him. 7, 2290. All who strive to come to God by any other means than Christ are walking in terrible darkness and error. 22, 105. Apart from Christ there is no life, no light, no grace; only those who believe in his name have the right and authority to become God's children. 7, 1682. If the creator, item, his co-worker Christ, would take away his hand, everything would soon come to ruin and ruin. 7, 1564. Where the article of Christ is not driven, that we are justified and saved through him alone, and hold all things condemned apart from him, there is no longer any defense against all heresy and error. 7, 412. Where the doctrine of Christ is lifted up and taken away, there is no more salvation and blessedness, for there sins become virtues. 1, 1671. Without Christ, God is not; God is not to be sought without Christ, cannot be found nor worshipped without him. 6, 1173. Without Christ, no one can become godly and righteous before God by his own strength, merit, self-chosen holiness, or by the works of the law, nor can he enter the kingdom of heaven. 22, 331. Whoever seeks God apart from Christ, except at St. James, at Rome, in the monastery, will never find Him. 22, 334 f. Whoever attaches himself to Christ through faith and is baptized has found God. 3, 730 f. He who does not find God in Christ will never find him; he seeks him wherever he wants, but understands much less what his will and nature are. 22, 72. In short, it is decided that apart from Christ, God wants to be unknown and incomprehensible. 22, 104 f. Where this Savior and this light, Christ, is not preached, there is darkness and blindness,
Christ, no other God, nor any other will of God is to be sought. 5, 135. Christ is indicated to us by the voice of the Father and by the testimony of the Holy Spirit as the right irrefutable teacher. 18, 1452. While Christ sits with the Father in glory above, he preaches to us here without ceasing, sweeping, cleansing, carrying and correcting us through his limbs. 3, 254. The Lord Christ proves his teaching with many great and glorious miraculous signs, the like of which no one had seen or heard before that time. 7, 1585. We know that Christ is our High Priest and Bridegroom, and yet we flee from Him when there is tribulation, fear and distress, when we should have most refuge in Him. 22, 282. These are devilish thoughts that the devil puts into godly hearts, that Christ is not their high priest, but accuses them before God and is a strict judge. 22, 279. The fourth verse in the 110th Psalm is the most beautiful, most glorious verse in the whole Psalter, since God reproaches Christ alone to be our bishop and high priest. 22, 278 f. Christ wants to remain a priest, although he is not ordained by any bishop. But God has ordained him, saying, "You are a priest forever." 22, 278. Christ is called a priest after the order of Melchizedek, not because he offers bread and wine, but because he is an eternal priest and distributes the blessing. 1, 905. Christ is a priest against God and a king against death and devils and all calamities. 7, 2413. Christ loves those who are in anguish, in sin and in death, and he loves us so much that he offers himself for us and becomes our high priest. 9, 241. Christ as priest is our mercy seat in heaven, and represents us to the Father without ceasing. 3, 254. By being a priest, Christ makes God our Father and Himself our Lord. 3, 254. Christ also makes us all priests. 3, 254. Christ is such a king, who takes away sin, saves you from death and hell, gives you eternal holiness and righteousness, eternal blessedness and eternal life. 13, 1356. God had proclaimed through the prophet Zechariah long before that Christ would not come as a worldly king, but as a poor beggar. 13, 1353. Christ was not meant to be a worldly king, but to rid us of sins and death and to give us eternal righteousness, life and salvation. This is what Scripture teaches. 9, 1814. That Christ rides in so miserably and then dies shamefully on the cross, he does it all because he wants to help you as a savior etc.
13, 1356. Christians alone confess Christ as King, God and man, who suffered and died. 12, 1808. We are to learn that in our Lord Christ we have such a King, who is righteous and a Savior, and who will save us from sins and eternal death. 13, 7. Christ means a king and priest, that is, a Lord over all things, likewise also a mediator between God and men. 7, 326. Christ should not come with worldly splendor, but poor, as the prophet Zechariah had proclaimed, and yet he brought all grace and blessedness. 7, 1581. Christ is a king and reigns as far as the world is. 3, 361. Every one who divinely worships Christ the King, he alone fulfills the first commandment, and no one else. 5, 457. Christ reigns in his regiment in such a way that it is hidden from sight, and it is only spoken of in the Word, therefore men think nothing of it. 5, 944. The kings leave their children and descendants behind, but Christ remains with his children forever and reigns. 6, 633. According to Mosi's words (Deut. 18, 18.) Christ should not be a worldly king and lord, but come as a preacher and teacher. 7, 2185. Even though his own people, the Jews, would not accept Christ, he should still have a people who would be his people in the midst of his enemies. 5, 985. Christ not only had to have an inward, secret calling of his ministry, to which he was given before the foundation of the world was laid, but also a public one, through the baptism of John. 7, 1577. Christ's office and work is this, to strip us daily of sin and death, and to put on us his holiness and life. 13, 6. 1358. Christ's ministry is not a ministry of sin nor of death, but of righteousness and life. 7, 59. Christ remains in his office and does his work, bluing himself with sins and struggling with death until the kingdom is accomplished, that is, until the last day. 6, 864. Christ is not sent to be my judge, tyrant, poison, death, wrath and pestilence, but is called a helper; this is his office. 7, 1973. Christ faithfully carries out his office, and models the great, heartfelt love of the Father towards us poor sinners etc. 8, 723. Since Christ gave himself to die for our sins, he is not a tyrant or a judge, but a man who helps up the fallen, reconciles the brokenhearted. 9, 63. Christ is not a driver of the law, but God's lamb, whom faith alone takes hold of, not love, which must follow faith, but as a kind of gratitude. 9, 188. Christ is not a law
but the fulfiller of the law. Every lawgiver is a servant of sin, because he gives cause for sin through the law. 8, 1440. Christ will be a judge of those who do not believe, just as they consider him to be a judge. 7, 2257. Christ is not a judge, but a mediator, helper, comforter, throne of grace, bishop, shepherd, brother, advocate, our gift and helper in need. 7, 1970 Christ did not come to judge; he is not to be regarded as an executioner or one who is evil and wants to condemn us, but one who wants to help the world. 7, 1973. Whoever hears Christ's name should not think of him as a judge, but as the one who bears his sin. 6, 627. Christ was made a serious, cruel judge, therefore no one wanted to come to him without a mediator. 11, 2261. Those are mistaken who think that Christ is a lawgiver who shapes morals and, like Socrates, lectures perfect examples of virtue. 6, 612. Christ does not want to impose heavy penance on you with fasting, praying, almsgiving, begging, making pilgrimages etc., but he wants to refresh you, wants to make you joyful etc. 7, 841. His great, infinite love moves Christ to die for us, so that we may be saved from our sins. 8, 859. That Christ allowed Himself to be accused, that He allowed Himself to be nailed to the cross, that He allowed Himself to be put to death, He did for our sake. 6, 110. That which we deserved, namely to be cursed and condemned, Christ suffered and paid for us. 8, 1482. All that Christ speaks and does or thinks are vain kind, comforting words and works against his Christians. 8, 272. Out of pure love, Christ gave his body for us and laid down his life; this pleased the Father. 7, 1670. The whole life of Christ consisted in taking upon himself our misery and bearing it, for he was born for our sake, circumcised etc. 7, 31. Christ comes to be a sinner because the Lord cast all our sin upon Him. 7, 691. Christ is also baptized and confesses with this act that he is a sinner, but not for himself, but for us, because he takes the place of all of us. 7, 691. Because we are all sinners, God found this counsel, took all men's sins and placed them on Christ's neck; thus He becomes the greatest and the only sinner on earth. 7, 691. Christ puts our sins into baptism and washes them away from Himself, that is, from us, into whose person He has entered, so that they must perish in His baptism. 7, 692. When Christ says, "Woe is you!
He is the one who makes man blessed and brings him to respect the love of the Father with harsh words. 7, 1972 The fact that Christ rumbles, rumbles and punishes from time to time in the Gospel is all directed to the fact that he would like to make the world blessed and it would not be judged. 7, 1971: In the whole history of the Gospel, Christ is a childlike caress, sweetness, cheerfulness, talkativeness, friendliness and kindness. 6, 175. Whatever burdens Christ took upon Himself, He did for our sake; He earned and deserved eternal righteousness, peace and the eternal kingdom for us. 6, 100. What Christ commanded the apostles to do, and the apostles commanded the church to do, that is to be accepted. 8, 169. Christ does not say of caps, milk, eggs, meat eating, but has besought to preach the gospel. 7, 1156. There one should look for Christ, since he has revealed himself, as, in the word, in baptism, in the night meal. 1, 1047. We do not draw people to ourselves, but lead them to Christ; false teachers, however, preach and testify not of Christ, but of themselves, as the pope etc. 7, 1601. A Christian should not know any other way to seek and find God than in the Virgin's bosom and on the cross, or how and where Christ shows himself in the Word. 8, 795. Through Christ we are called children of God. 3, 255. Christ is a king of righteousness, because he is the head from whom all righteousness flows into the Christians. 3, 256. With regard to Christ, the same thoughts and the same will have always been with the fathers in the past, with those who now live and with those who will live in the future. 9, 317. By your powers you will not overcome the evil world and your lusts; works are in vain unless Christ alone saves you. 8, 1378. Not free will, not the works of the law, not our own righteousness saves us, but Christ, who was given for us, if you only believe etc. 8, 1377. Through Christ, God's image is restored, through whose blood we are saved from sin, death and the devil. 3, 130. Christ's image we are also to take off, and of his kind are all believers. 3, 46. Christ abides in us, he is ours, so that sin, death, the devil and the world with all their wickedness shall not harm us, nor make us despondent and stupid. 7, 2356. Christ alone is the inborn, natural, true Son of God the Father; we Christians are inbred, not natural children of God. 7, 1664. Because I am in Christ and God, I can have no sin so great as to condemn me; no death can devour me, no devil
can overwhelm me. 11, 2255. Christ is the right way and the bridge to heaven, and before heaven and earth should break, because this should be missing or deceiving. 8, 300. That Christ goes to the Father is that he goes into eternal life and dominion, where there is no sin, death, poverty, misfortune and heartache. 8, 298. We are to be where Christ is. He is not in sins, in hell, in death, but in righteousness, blessedness and eternal life. 13, 1130 f. Christ is the Son of God from eternity, in majesty, power and honor, but now in the world in misery, weakness, disgrace and death. 8, 753. Moses and the prophets are to be listened to in such a way that one may learn from them to believe in Christ and to be devout. 13, 709. Because Christ is in the heart of God, is yours with all his words and deeds and serves you, you are certainly also in the same good pleasure etc. 11, 2144. Christ is in the good pleasure of God, in the abyss of his heart, therefore we also, if we know and love Christ, are there. 11, 2144. Through Christ, Abraham's seed, we have righteousness, that is, forgiveness of sins, redemption from death, the devil and all evil. 3, 665. Christ is the brother and cousin of all the children of Israel according to the line of Abraham; according to the mother he is the brother, cousin, sibling of all the Egyptians, Cananites, Amorites etc. 2, 1200. Christ is given to the Jews out of divine promise and truth, and to the Gentiles out of pure unfeigned! Mercy. 12, 48. Christ is common to all men, both Jews and Gentiles, strong and weak, high and low etc. 12, 1085. Christ's blood is shed for me; outward things do not bring me blessedness. 8, 169. When we hear that Christ has redeemed us with his blood, we are as moved as when Han's fool hears that a hen lays eggs. 5, 1080 f. Christ's flesh and blood has power over sorrows in heaven and on earth, namely over sin, death, the devil, the world and all other cruel and terrible things. 7, 2351. The very flesh and blood of Christ is here and lives, and is mine this hour, as it will also live at the last day, only that I do not yet see and feel it, it is still hidden in faith. 7, 2353. If God has purchased the church by his own blood, it must follow that Christ is true God, born of the Father in eternity, even of the Virgin Mary in time etc. 13, 670. If the blood of Christ is to be truly called God's blood, then this man must be true God, an eternal, omnipotent person of the one divine essence. 12, 650. Christ's blood remains firm before God and atones forever and ever,
that we come again and again to grace through it, where we do not remain in unbelief. 12, 465. Christ kills in the beginning through the law, so that the preaching of grace makes alive, in which the forgiveness of sins is given to all who believe in him. 6, 36. Christ and the law can in no way be in harmony with each other, and cannot rule in the conscience at the same time. 9, 82. In order to describe Christ correctly, we must carefully distinguish all laws, even the divine ones, and all works, from the promise of the Gospel and from faith. 9, 188. 9, 188. Christ, the Son of God, shed His blood for the cause that death, sin and law should be dead etc. 8, 1349. Christ was not under the law, but he goes under it and throws himself into it as into a dungeon and prison. 11, 2166. If I believe in Christ, I have fulfilled the law, it cannot accuse me; I have overcome hell, it cannot keep me etc. 7, 2219. Christ alone takes away the law, kills my sin, destroys my death in his body, and in this way he makes hell empty, judges the devil, crucifies him and pushes him into hell. 9, 217. Christ devours the other table with one word, saying that it is a kingdom of the dead, only Christ's kingdom is a kingdom of life before him. 7, 36. With Christ all things that are past must cease, namely the law, Moses, the kingdom of the flesh in the people of God. For this is the unanimous speech of all prophets etc. 7, 10. Christ is now here Himself, and all things are bound to Christ, and those things no longer apply that were otherwise kept in the law, whether law or circumcision. 7, 2030. Christ owed nothing to the law, he is not a sinner, and the law has no right to condemn him to death; therefore he redeemed us from the curse of the law. 13, 2660. The two rulers, King Herod and the governor Pilate, both testify that Christ is innocent and the Jews are liars. 13, 1797. For our sake, Christ allowed himself to be accused, condemned and killed as the greatest of evildoers, even though he was innocent. 13, 1783 Christ voluntarily and willingly became weak and a sinner for our sake, otherwise he could have been strong and resisted the prisons, judgments and death. 13, 1785. Christ takes our place and innocently goes to death, fear and hell, so that we may be led out through Him and in Him. 13, 1785. Christ is ours; all our ills, whether bodily or spiritual, he has borne and taken away. 7, 32. Although Christ took our flesh and blood to Himself, it is with Him without
Christo. 12, 170. The two things, that Christ is born and yet is invisibly king forever, force that he should die and yet live forever. 11, 2010. Christ dies so that the will of the Father may be done; it is not by the power of the devil that Christ dies. 11, 1043. Christ never died according to the Godhead, and mankind was also raised from death again. 11, 422. Because Christ is buried, the graves of all Christians must also be holy places, and where a Christian is buried, there lies a bodily saint. 10, 1123. If Christ was to bless, that is, to make righteous, to bring forgiveness of sins, redemption from death, the devil and hell, life and blessedness, he did not have to remain in death. 3, 666. Christ had to rise from death and have his blessing preached in his name to all nations. 3, 666. Christ as Lord and King of all creatures could not remain in death and suffering, but had to tear through death and grave and everything by the power of God. 5, 937. Because death and the devil had nothing on Christ, he came forth from the grave more beautiful than the sun. 13, 1890. Christ did not strike among his enemies soon after his resurrection, but will not destroy them until he has brought into his kingdom those who belong to it. 8, 1172. Christ, risen from the dead, wants to be and be called brother to his disciples and to all believers. 8, 991. Through the resurrection, Christ is set over all things, even after mankind; through the ascension, He receives dominion and government over all things. 22, 325. For the forty days from the resurrection to the ascension, Christ will have taught the disciples everything they needed and strengthened them in the faith. 22, 326. After the resurrection, Christ did not eat because of need or hunger, but because he testified that he was Christ and truly resurrected. 22, 180. Christ, the Son of God, was taken from the Father to the Lord through His resurrection. He wants us to preach about him and all to believe in him. 12, 507. Christ went up for this reason, so that he might represent, forbid and reconcile those who have been baptized into him and believe in him to God without fail. 5, 941. Christ, our consolation, defiance, arrogance, pride, insistence, security, victory, life, joy, glory and honor, sits above at the right hand of God, the Father Almighty. 20, 2217. So that God the Father would not be blasphemed, he had to set Christ in such honor that the world with its shame would fall at his feet and worship him. 8, 754. Christ
He comes out of the weakness and littleness in which he walked on earth into the power and dominion in which the Father is and reigns in almighty majesty. 8, 479. Whoever believes this without doubt, that he has the Lord Christ seated above, who is our flesh and blood, must not despair or despair for the sake of sin. 5, 941. That Christ goes to the Father is nothing else than that he goes from this mortal life into the eternal divine dwelling, where he reigns at the right hand of the Father. 8, 476 f. That Christ goes to the Father means that he takes the Father's kingdom, in which he becomes like the Father and is recognized and honored in the same majesty. 8, 479. On earth Christ was a poor, suffering and dying Christ, but now with the Father he is a great, glorious, living, almighty Lord over all creatures. 8, 480. This is a great, glorious comfort of every devout Christian, that he knows and believes that Christ, our High Priest, sits at the right hand of God and represents us and forbids us without ceasing. 22, 279. Christ is called Sheflimini, "Sit at my reckoning"; therefore, His suffering and death must be preached in the world as it stands. 22, 304. We expect Christ to come in glory on the last day to judge the living and the dead, of whom we now believe that he came to save us. 9, 317. Also on the last day, Christ will be the right helper, delivering us from the devil, death, the pope, the wicked scoundrels, peasants and citizens, and from this shameful life. 13, 1451. Christ's kingdom is nothing else, but that he delivers us from sin. 3, 257. Christ's kingdom is a kingdom of peace, not outwardly, but in conscience, that the same is secure, joyful and undaunted. 3, 257. Christ was not to have the prestige or splendor of a worldly king, but of a poor, suffering, despised, even condemned man. 5, 1051. In spirit Christ is more beautiful than all the children of men, but in the flesh all the children of men are more beautiful, and this king alone is ugly. 5, 355. Christ also reigns in Adam's kingdom, so that he can also feed and provide for his own in the flesh. 4, 1427. Because Christ was to be the one who blessed all the world, he could not remain bodily on earth so that he would be king in Jerusalem. 3, 358. In the spirit or spiritual being Christ's power and dominion should be over death and life, sin and righteousness, lies and truth, over all good and evil. 10, 1158. Christ also shapes the outward action, but he first directs the inward man and renews him. 6, 612. We believe in the spirit of Christ.
Christ did not die for the sake of this temporal life, but for the sake of eternal life. 13, 2411. Christ will not help you physically, as far as your salvation and his glory are concerned, because he himself is miserable and poor. 13, 15635 As God helps the widow bodily through Christ, so he will help us much more spiritually and in our souls forever, if we will only turn to him. 11, 1652. We are to regard the Lord Christ as the right Lord or King over God's people, and therefore his kingdom as a spiritual kingdom, not over the world or the children of the devil. 10, 1156. That we love Christ is the only way by which we come to have God love us and dwell with us. 13, 2083. If you love Christ, no suffering will be hard for you, but easy, as one reads in many examples of the holy martyrs. 8, 431. Christ reconciled the Father to me, shed his blood for me, fought with my death and overcame it, and gave me all that he has; should I not love him again etc.? 8, 430. Through the Lord Christ alone we have the two things: Grace and answer to prayer. 8, 363. Christ is truly God and man, and came into the world for this purpose, that through his grace we might also obtain grace, and out of his fullness we might receive all things. 7, 1713. For this reason Christ came to us into the world, full of grace, that we might enjoy and be made partakers of his graces. 7, 1688. Christ has done, lived, spoken and borne all things for our sake. 7, 32. For this reason Christ came into the world and took on our human nature, that he might redeem us from wrath and make us children of God, and that we might enjoy his fullness. 7, 1682. In Christ there was no fictitious grace, but without all lies, hypocrisy and falsehood, so that everything he spoke and did was pleasing to the Father. 7, 1670. Christ did not deserve grace, but had it by nature. 7, 1670. Because Christ is not angry with us, but also dies for us, God certainly cannot be angry with us, for he, Christ, is God. 9, 1833. Even though I lack, Christ stands for me and has so much piety that he can make up for my lack and that of all men. 9, 911. Whoever knows that the Son is Christ cannot lack the way to eternal life. 13, 908. Christ speaks harshly to the hard, but he beckons the frightened to him in the most loving way. 9, 613. We have only to comfort ourselves that we, if we believe in Christ's name, are also children of grace and truth, who know the Holy Spirit.
Christ Murderers. The Christ-killers lose their honor, everything they relied on, and the gloom and anguish of their souls terrifies them with eternal fear. 4, 266.
Chronicles. The one who described the Chronicles has only shown the summa and most noble pieces and history; what is bad and small, he has passed over etc. 22, 1414.
Chronikon. Luther mentions his Chronikon. 1, 406. 721. Luther refers to his Chronikon. 2, 1062. 1167. 1803. Luther later changed the statement in the first edition of the Chronikon that Jacob went to his father Isaac in the first year after his return. 2, 856.
Chrosner. Luther wishes to be allowed to appropriate his Ratio confitendi to Alexius Chrosner, canon in Altenburg. 21a, 24g f. Luther asks the Amsdorf to let him print in Magdeburg a treatise of Alexius Chrosner, which was not allowed to be printed in Wittenberg. 21a, 1679.
Chrysantus. The martyr St. Chrysantus says: "He is mistaken who thinks that he can maintain himself in chastity by his own efforts. 3, 1289.
Chrysostom. Read whoever wants to, especially Chrysostom, who is a very great orator, how he digresses from the subject to other things. 22, 1392. Luther believes that Chrysostom, the greatest rhetor, had a large audience, but taught without fruit. 22, 1392. I have already banned Origen. Chrysostom also counts for nothing with me, he is only a washer. Basil is no good at all, he is even a monk. 22, 1390. Chrysostom made many books, which have a great appearance, but it was only a great, wild, disorderly heap and mixture, and a sack full of words, since there is nothing behind them. 22, 1397. Since Chrysostom is loquacious, he pleases Erasmus. 22, 1892. When Luther interpreted the Epistle to the Hebrews and consulted Chrysostom, he found that he had written nothing in regard to the content of the epistle. 22, 1392. Chrysostom writes almost nothing pure but about infant baptism. 22, 46. Neither Chrysostom nor Jerome commemorates the authorities, nor do they praise the world regiment, but they were reclusive, like our monks. 22, 46. In the Lie of John Chrysostom, everything is directed towards keeping the masses and purgatories high, and giving all goods to them. 16, 2080. Twenty years ago, if someone had thought that some part of Chrysostom's Lie was a lie, he would have been burned to ashes. etc. 16, 2081. The papists do with such lies as those of John Chrysostom.
sostomus the damage that reasonable people also begin to doubt the right main articles of the Christian faith. 16, 2080. Luther's writing: "The Lying of St. Chrysostom, to the Fathers of the Concilium at Mantua." 16, 2068 ff.
Chus. Chus are the Ethiopians. 1, 665. Chus has been a Moor. 1, 666.
Cicero. If wisdom were sufficient, Cicero and Demosthenes would not have been mistaken in their exceedingly wise and honest reasoning. 4, 1949: Cicero had such great wisdom as can only be granted to a human mind, and yet he did not achieve anything through this wisdom. 4, 1954 The examples of Cicero, Themistocles, Demosthenes etc. testify that a high position in the worldly regime is not without dangers. 5, 598. Cicero, Demosthenes and other great people realized before their end that all their science and learning was nothing. 4, 2073. Although Cicero and other philosophers sometimes call wisdom etc. gifts of God, they do not believe it, but make of themselves a kind of gods. 4, 1957. Cicero is more ambitious than Demosthenes, perhaps because he lived in a larger monarchy; Julius Caesar is more ambitious than Augustus. 4, 2071. Cicero and other great men in the regiment have administered their office well according to the outward reputation, but their hearts were moved to it by ambition. 5, 482. Cicero and Demosthenes wanted to help the commonwealth to prosperity, and yet entangled it more in all evil. God nullified their wisdom. 5, 1396. Cicero says that those who enter the regiment with the hope of the richest reward cannot be without fear of the heaviest tortures. 5, 597. to Cicero, Demosthenes, Brutus etc. the regiment has been too high, have crushed and perished under it. 5, 821. Cicero and Demosthenes had written many things about the state and wanted to help it with their advice, but ruled it most unhappily. 5, 1487. Cicero governed the Roman state according to his advice in such a way that he was finally cut off. 4, 1933. If Cicero had used eloquence, not according to his suggestions, but according to the circumstances and the benefit of the people, he would have been a blessed man. 5, 1389. Cicero, a man who was so great through eloquence, could well have been blissful if he had known how to use silence.
5, 1381. Cicero wants that one should not overlook anything in friends, likewise Erasmus. But these are thoughts of people who are often moved by the highest passion. 5, 1512. Cicero and others have written about the immortality of the soul, but they betray themselves here and there that they "did not believe" it constantly. 6, 108 f. Cicero and Homer have spoken of God as of men; they paint God as a man. 7, 2246. Cicero says of Homer: "He transfers human things to the gods; I would rather he transferred divine things to us. 9, 391. Luther evaluates a false statement of Cicero's that is often quoted. 4, 462. Among the Christians, none can be compared to Cicero in talent, in erudition, in diligence. etc. 18, 1738. The eloquence of Cicero has often been overcome in court cases by a lesser eloquence. The victory is with the truth. 18, 1980. Cicero was a very good philosopher who believed that the soul is immortal, just as he best described the natural, moral and rational philosophy. 22, 1736. Luther is very surprised about Cicero that he wrote and read such great things under such great official duties. 22, 1563 f. Cicero has been a very wise man, has written more than all philosophers, and has read through all the books of the Greeks. 22, 1563. Cicero's books of duties contain exquisite teachings of virtue and morality, and are in this way the most excellent writings of all. 6, 107. Luther wonders why some prefer to read Aristotle rather than Cicero in the doctrine of good morals and honorable conduct. 1, 620 f. The books Officia of Cicero are much better than the books Ethicorum of Aristotle. 22, 1563. Luther wonders why the philosophy of Aristotle is now praised so much, and not rather that of Cicero etc. 22, 1562 f. Aristotle holds that God does not ask about human things, does not pay attention to what we do and how we do it; but Cicero has come much further. 22, 1570 f. The books of Cicero and Aristotle are very useful, but they do not teach how to be freed from sins, from death and from hell. 6, 108. Cicero has written and taught excellently about virtues, prudence, temperance and other things, and so has Aristotle. 6, 108. Cicero says that people who come up because of their virtue and skill, if they come from lowly parents, are very much hated and resented by some of the nobility. 2, 1726. Cicero, who has experienced it himself, testifies that the best thought out goes out the worst. 5, 1399. Cicero exclaims about
himself out: I wretched man, who was never wise, and yet once without reason was taken for what I was not. 5, 1413. After the civil war, Cicero spoke this word: O miserable man, who in vain was mistaken for a wise man. 5, 1595. Cicero in the Tusculanes proves his oratory, since he speaks of death, but he cannot indicate a right and certain remedy. 5, 739. It is true what Cicero says, that no one is so old that he should not hope to live another year. 5, 757. It is not enough that a king is armed and powerful, but success must also be added, as Cicero praises his Pompey, that he is a fortunate general. 5, 377. A good general must also have luck, as Cicero wisely discusses in relation to Pompey. 5, 36, 8. As Cicero did when he had to conduct matters in court, namely, that he covered up what was bad, but where there was something good in the matter, he emphasized it, this must also be done in marriage. 4, 1996. Cicero teaches in rhetoric that one should cover up the complaints and disadvantages of marriage and emphasize the advantages; therefore I love Cicero. 22, 1134. The very cleverest among the pagans, as Cicero etc., speak that high princely virtue is a divine bestowal, not of one's own strength. 5, 860. Cicero says: If no one is named, so one punishes the vices: who is angry about it, betrays and gives himself guilty. 5, 887. Having heard a great talker, Cicero said: he had never in his life heard one who said nothing with such force and authority. 22, 649. It was a high intellect in Cicero that he concluded from reason that it was safer to surrender to the opinion that there was an eternal life after this than that everything was temporal and transitory. 22, 213. Of such things, in which so much is at stake, Cicero should speak differently than Erasmus. 13, 2082. In his book De Senectute, Cicero praises that the wise are wise in that they follow reason as the best guide. 12, 1764. Cicero, in his book De Divinatione, laughed at witchcraft and the like. 9, 1605 f. Cicero and other very good men among the pagans sought wisdom and justice, but wanted to become righteous by their own works. 7, 165. Although Cicero does not dare to say that God is either unjust or does not take care of the world, he does not see the reason why things are so unequal in this life. 1, 808. Cicero has come very close to the knowledge of many Christian things, what his disputations of the soul, of the nature of the gods etc.
Citation. Jerome, bishop of Ascoli, before whom Luther was cited, proceeded against Luther before he received the citation, passed judgment, condemned him, and declared him a heretic. 15, 545. After receiving the papal citation, Luther asks Spalatin to appear in Rome within sixty days, so that he may have his case investigated in Germany. 15, 430: The University of Wittenberg writes to Leo X that it is impossible for Luther to obey the citation to Rome because of his weakness and dangerous journey. 15, 434 f.
Clemens. He who feels death poses as if he were senseless, like Clemens, who was hanged at Wittenberg. 13, 1737.
Clement V. Pope Clement V made the clementines. 14, 704.
Clemens, St. Clemens is said to have had a cell in the middle of the sea. 1, 526.
Clcros. A parish is called cleros, that is, parts, that each one is commanded his part; a general command has no one after the apostles. 5, 721.
Coburg. Luther's colleagues, Melanchthon, Jonas, Eisleben and Spalatin, travel to Augsburg, but Luther must remain in Coburg according to the prince's will. 16, 669. Luther has been commanded to remain in Coburg; he consecrates the city.
Cochlaeus. According to Cochleus, there are ten beatifics, so faith alone does not make one righteous, so Luther is a heretic. 19, 585. In our time, we cannot prevent the poisonous blasphemies of Cochleus and Faber from writing to Rome and the emperor and blaspheming our doctrine. etc. 2, 1273. Cochlaeus is like a fly against Luther, which thought it had made a great dust, and like a mosquito, which thought it was a great burden. 22, 688 f. That was Cochlaeus' only consoling hope, that he would boast: I have written a book against Luther. 19, 581. Cochlaeus boasts that he spoke to Luther at Worms in such a way that he moved him to tears. 19, 581. At Worms, Cochläus asked Luther to give up the emperor's free public escort, then he would dispute with him. 19, 582. Cochläus came to Worms to Luther and wanted to dispute with him if he recited the escort. Vollrat von Watzdorf would soon have given him the escort if he had not been resisted. 15, 1840. Luther's writing Wider den gewappneten Mann Cochläus. 19, 578. Luther says: I am sorry that I have mixed Cochlaeus' name into my books, because the little belly can do nothing, understands nothing etc. 19, 1872 Luther informs Joh. Agricola that the letter of Cochlaeus to Wicel, carried to us by the wind, will be published with annotations. 216, 1922. Duke George will gain as much from Cochläus as from Friesland; there he carried in one fool in his wamms, and led out another fool, named Pastor. 22, 936.
Coctus. Luther recommends a French knight [Coctus] to Spalatin. 21a, 507.
Coecias. As the whirlwind, the loaoias, blows the clouds away, but then draws them back to itself, so do the monks and the Anabaptists with their goods. 7, 1027 f.
Cölestinus. The Georg Cölestinus dedication of the 8th Psalm to Carl von Arnim, churfürstlichbrgndenburgischen Hofmarschall, and his brother Berndt. 5, 188 ff.
Celibacy. The jurists cannot indicate from the Decretals any cause of the celibacy, why such a great tyranny was imposed on the priests. 22, 1503. The shameful celibacy has prevented much good, namely begetting children, the police and the household, and has given cause to many abominable sins, as fornication, adultery etc. 22, 1209. The celibacy of the clergy began in the time of Cyprian, 250 years after Christ, so that this superstition has lasted thirteen hundred years. 22, 1209 f. The papists praise their celibacy in such a way that they blaspheme and revile the married state, and they praise chastity not as a gift of God but as their own work. 2, 539. The pope has suffocated and killed many thousands of children with his ungodly celibacy, against God's order. 22, 1207. The fruit of the impure celibacy was that the papists were also defiled outwardly with adultery, impurity, fornication, sodomitry etc. 9, 192. pabst and canonists have so finely improved it with the doctrine of celibacy that the priests became the most shameful people etc. 9, 1672. Pope Gregory, frightened by the horrible infanticide, abolished the law of celibacy, but the following popes restored it. 22, 1211. St. Ulrich, bishop of Augsburg, wrote about the fruits of celibacy that six thousand children's heads had been found in a pond near a nunnery in Rome, the water of which had been drained. 22, 1211. The bishop of Mainz said that he would sooner abandon the Lord's Supper in both forms and the mass altogether, than abandon celibacy. 22, 1210.
Collecta. The word Collecta has remained in the mass, meaning a common collection, just as one collects common money to give to the poor. 19, 434.
Colossians. The epistle to the Colossians depicts the doctrines of men, which are always contrary to faith, as they are nowhere depicted in Scripture. 14, 117. Just as the epistle to the Galatians is modeled after the epistle to the Romans, so the epistle to the Colossians is modeled after the epistle to the Ephesians. 14, 116.
Communicants. There is no further question here: either no Mass, or communicants. 21k, 1092. It is unnecessary to celebrate mass, that is, if there are no communicants, it is contrary to the institution of Christ. 21a, 1094. The communicant does not ask what he should believe about Christ and his body in his heart, but what he should be given with his hands. 17, 2011.
Communicatio idiomatum. Of the communicatio idiomatum. 2, 398; 16, 2228 ff...;
22, 286 ff. A detailed exposition of the doctrine of communicatio idiomatum. 21b, 2684 ff. The Scriptures speak of Christ as if both God and man were one being, so that both are said of each nature for the sake of personal unity, which is called ocommunicationem idiomatum. 8, 382 f. The communicatio idiomatum is the community, because the property of one nature is communicated to the other nature. 7, 1939 Communicatio idiomatum is that the properties of both natures belong to the one person. 7, 1951. In the Lord Christ there are two natures, and yet only One Person; through communicatio idiomatum these two natures share their properties with each other. 7, 2103. As the two natures unite into one person, so also the names of both natures unite into the name of the one person; this is called communicatio idiomatum. 3, 1961. because of the communicatio idiomatum it is rightly and truly said: God is born, suckled, lies in the manger, freezes, walks, stands, falls, wanders, wakes, eats, drinks, suffers, dies etc. 22, 288. Suffering, dying, being buried etc. actually belong to the human nature, but the divine nature in Christ gives itself under it through the communicatio idiomatum. 22, 287.
Communicate. It is not right for a person to communicate himself, because it is a sacrament and has a ministrum, as little as a person can baptize himself etc. 16, 1794. A single person, against himself, cannot have or need a public ministry. Therefore, no priest can communicate himself. 16, 1004. He who has given and distributed the bread does it most safely if he does not communicate himself, but takes it from another etc. 19, 1112. Luther answers Hieronymus Weller's question: whether the clergy must communicate with him. 21b, 2620. Only those communicate worthily who have sad, grieved, distressed, confused and mistaken consciences. 19, 53.
Communion. From time immemorial, the Lord's Supper has been called communion, that is, fellowship, because each one receives the common body of Christ with the other. 20, 237. Luther tells Bernhard Beier how to deal with those who despise all godliness and do not use communion. 21V, 1874 f. Luther has the resolution not to admit anyone on future days when communion is held, unless he has been interrogated and has given a correct answer about his faith. 21a, 571.
Comedies. Luther would not be unhappy if the stories and deeds of Christ were to be presented in the
Boys' schools presented in Latin and German would etc. 16, 664.
Composer. Luther thanks a composer for a hymn that he has sent along. 21b, 1952 f.
Concilium. A righteous concilium is a consistory or court of the church, in which learned and God-fearing people come together, so that the right doctrine of the faith may be preserved. 22, 1357. The first time of the Concilia, from the time of the Apostles until Gregory I, was still somewhat pure, although it had to tolerate and suffer many human things from time to time, but it was still tolerable. 22, 1356. In the second period of Concilia, from Gregory I to Carl the Great, the pope was a spiritual lord and introduced all kinds of superstitions. 22, 1356. When the fine emperors were gone, the Roman bishops always sought how they could bring the name of the Concilium to themselves, and thus become monarchs themselves. 16, 2159. There were many Concilia in Greece, Asia, Syria, Egypt, Africa, which did not greet the bishop of Rome before, and nevertheless were true Christian Concilia. 17, 1038 f. From the time of Carl the Great, the worst and most harmful time of the conciliarities has been, since the pope has taken both swords to himself, and is an earthly god and worldly lord in all Christendom. 22, 1356. In the time after Carl the Great, everything was devilish in the conciliation, because they made order and law according to their liking, as they desired etc. 22, 1356 Emperor Carl the Great held concilia at Rome, Frankfurt and in France, and his son Louis at Aachen, and other emperors. 17, 1039. The concilia have no power to make laws and order what to teach and believe in the church, nor of good works, as those already taught and confirmed before. 22, 1354. At the conciliums, from three hundred years ago, only external things and ceremonies have been dealt with, nothing of right godly doctrine, right worship and faith. 22, 1353. The infant faith, the Lord's Prayer and the Ten Commandments teach more than all the Concilia. 16, 2258. The articles of faith, and what and how one should teach about good works and worship, were long before the pope's conciliarities and have been confirmed, for which no conciliarities are needed. 22, 1357. We are commanded to judge, to separate the doctrine from each other; it is not valid, I will wait for the concilium. 12, 1540. God wants his gospel to be held over all angels, let alone over men or concilia, and confesses over it to no one of any hardness. 14, 393. Both the con-
cilia and all men are obliged to stick to Christ's word and to prove that what they say is exactly the same doctrine. 11, 1076. If the concilia have set and decided something according to God's word, we also accept it, not for their sake, but for the word's sake. 11, 460. It is not valid to say that one must believe what the Concilia have decided, or what Jerome, Augustine etc. have written, but no one will find Christ except in the word of God. 11, 435. The concilia have no testimony nor command of what they do, if they bring up something new, but only the apostles have the testimony of Christ, that they teach nothing else but God's word. 11, 1076. Up to now, the Holy Spirit has been preached in such a way that he alone makes and establishes what the concilio decides and what the pope commands in spiritual law. 11, 1023. Luther says: The name of a concilium is almost as suspicious to me as the name of free will. 18, 1985: What the pope sets and the concilia decide, we accept in such a way that it compares with our conscience and with Scripture, not because they say it. 11, 1398. In all the concilia and fathers you do not have enough, you must look into the holy Scriptures, therein everything is abundantly given, or into the Catechism etc. 16, 2262 f. A concilium has no power to establish new articles of faith, regardless of the Holy Spirit being in it. 16, 2250. They will not prove for a long time that a council has the Holy Spirit, and they sit in the place of the whole of Christendom, as they whine and pretend. 19, 830. We must have something more and more certain for our faith than the conciliums are; the same more and more certain is the holy Scriptures. 16, 2247. Articles of faith must not grow on earth through the concilia as from new secret inspiration, but be publicly revealed from heaven through the Holy Spirit. 16, 2189. It is fundamentally wrong for a council to act or decide without God's word. 18, 1082. No one is bound to believe the decisions of the councils unless they judge and speak according to the writings of the apostles. 19, 1769 The papists proudly and falsely, not to say blasphemously, boast that they are regularly assembled in a council in the Holy Spirit. 19, 1768. The Holy Spirit is not bound by any promise to the assembly of bishops or a council, nor can they prove it. 19, 1768. We do not need a concilii for the sake of the divine word, for that is certain; it is not to be disputed nor counseled about; it is only for the sake of external things. 22, 1360. concilii
not to burden the church with new statutes, but to purify and punish the ungodly, heretics and false teachers. 22, 1357. What is publicly before our eyes, that it is God's word and will, we will not wait for concilia or conclusions, but fear God. 19, 1736. Whoever wants to marry a clergyman should take God's word before him, rely on it and be free in it, regardless of whether concilia come before or after. 19, 1738. Whoever takes a wife by virtue of human statute or according to the conciliar conclusion, and otherwise does not take, despises God's word in his heart. 19, 1737, The monks who wait for a concilium are to be refuted in this way: The gospel is not right because men recognize it as right, it is God's word etc. 22, 644. They have no reason in Scripture that it belongs to the pope alone to call or confirm a concilium, but only their own laws. 10, 279. The pope has arrogated to himself that he is over the concilium, and has power to make articles of faith and to ordain of works and services what he pleases. 22, 1356 f. The world, through the pope, has had to believe that the conciliar statutes are as valid as God's and more than God's word. 14, 392. The Holy Spirit did not promise to be in the conciliis, but in the hearts of the Christians whom he knows. 8, 1004. The conciliis are uncertain and not to be relied upon, for none has ever been so pure as to add to and detract from the faith. 8, 1004. Proof that conciliis can and have erred. 15, 1298 ff. The papists are very defiant of concilia, since they do not agree, but are often contrary to each other, so that they cannot be agreed upon. 22, 1356. The concilia are not only unequal, but also often against each other; likewise the fathers. 16, 2156. No concilium has been entirely without meat and leaven. 3, 282. Since the Concilia reject each other, they make us quite safe and free to contradict both. 15, 1157 f. Through many concilia a reformation of the church has been attempted, but nothing has been accomplished, but all the days of the council have been spoiled with ceremonies. 4, 780. The concilia have achieved little in the past; the red spirits have always continued with their false doctrines and errors. 5, 294. It is easy to say: The Conciliar has decided so, but it is difficult that it is maintained that it was decided correctly. 18, 827. It is incumbent upon a council to prove and show that it has not erred, after it has been established that it has up to-
because he had erred and could err. 18, 825. An excellent jurist, Philippus Decius, was expelled from Italy in Luther's memory and time because he had taught that the Concilio were about the pope. 22, 1359. At the Imperial Diet of Nuremberg in 1522-1523, it was decided to ask the Pope to call for a concilium in the German nation, as in Stratzburg, Cologne, Mainz, Metz etc. 15, 2203. The pope cannot find a place where he would like to have a concilium, as little as Marcolfus could find a tree on which he would like to hang. 16, 1972 Luther has often said that the papists would not hold a concilium unless they had first captured and held the emperor, kings and princes. 16, 2145. The pope has been urging France against the emperor for these twenty years, especially when the concilium was to begin. 17, 103, 2. Pope Paul III wants to give us such a council, over which he may exercise his power, and trample on everything that is set in it. 17, 1022. If the pope should be punished wrongly at a concilium, even in a small piece, he would already be suspected in all pieces; therefore he does not want a concilium. 16, 1972 f. The pope or his people are afraid and want to see the concilium hindered. etc. 16, 1997: "He who does evil hates the light", therefore the papists flee the Concilium like the devil flees holy water and consecrated salt. 7, 2008. The papists cannot stand a concilium, not even of their own part, where they should not do as they please. 16, 2000 The Emperor has tried to obtain from the Pope a common, free, Christian concilium, but has not been able to get it from the Pope these 24 years. 17, 1022. The emperor spent eight whole years trying to obtain a concilium, but could not do it with all the kings and princes. 7, 2008. the word "a free, "Christian Concilium" is the pope's poison and death; they cannot stand that they, like us, should be part, they want to be judges and lords. 7, 2008. the popes have considered, they want to remain in Rome without Concilio and over Concilio, and should the world perish. 17, 1025. Due to the fact that concilia and synods were not held, the matter of indulgences, indulgences, pilgrimages, sanctuary and other innumerable things came to pass. 16, 1363: The Grand Chancellor Mercurinus Gattinara, in the name of the Emperor, asks the Pope at Bologna to declare a concilium. 16, 612: Pope Clement VII's answer to the Grand Chancellor Mercurinus' request that a concilium be
lium; he seeks to reject it. 16, 617. In a counter-speech against Pope Clement VII, Emperor Carl V insists that a concilium is highly necessary. 16, 620. The papists miserably shun the Concilium, because Basel, Strasbourg, Augsburg, and Bern, along with others, are very fine with us. 21b, 2235. There is complete silence about the Concilium in Italy, although three Cardinals have met in Vicenza, Campegius, Sadoletus and Alexander. 21b, 2296: Pope Paul III's letter of admonition to Emperor Carl V, rebuking him for having been mild to the Lutherans and for having arrogated to himself too much authority over the Concilium. 17, 998 ss. Emperor Carl V's letter of invitation for a common concilii in 1533, from Bologna. 16, 1856. The Pope's letter, grant and offer concerning the future common concilii. 16, 1860. Advertisement of the emperor's and pope's envoys to the Elector of Saxony about the future Concilii Anno 1533. 16, 1862. Luther's four concerns about the advertisement of the emperor's and pope's envoys about a concilium. 16, 1872. The protesting estates' joint final answer to the imperial and papal envoys on the same advertisement for a concilium. 16, 1879 Report on what has been done concerning the Concilii between the Elector Johann Friedrich of Saxony and the Papal Orator Peter Paul Vergerius at Prague. 16, 1892: Pope Paul III's bull to have the concilium advertised and scheduled for Mantua. 16, 1907 King Henry VIII of England's misgivings about the concilium at Mantua, which was invented, advertised and then scheduled. 16, 2124 King Henry VIII of England says: "It would not be useful to go to a concilium, since no one has room and place except the pope, who condemns the truth and defends lies. 16, 2125 King Henry VIII of England shows the Emperor and other potentates reasons why he will not come to the Concilium in Vicenza. 16, 2137 ff. It is not to be hoped that a concilium will take place, because the pope defends his lies and does not want to be considered to have erred. 22, 1368. There is no hope for a proper concilium, because the pope does not suffer the reformation, but reserves all credit for himself at the concilium. 22, 1365. If the popes do not want to hold a concilium, they may well leave it for our sake; we do not need one for ourselves. 17, 1037. Luther always hoped for a concilium, not that our doctrine would be confirmed there, for it is from God Himself, but that in outward things, we would have a concilium.
chen". 16, 2144 ff. Of concilia. 16, 2184 ff. Luther's disputation about the power and authority of a concilium. 19, 1766. Luther says: "I have caused a concilium and made a reformation, that even if the pope should hold a common concilium, not so much would be accomplished in it. 14, 284. How much more Luther has accomplished than any concilium could have accomplished. 14, 284 f. From the people of God, people should be taken to the concilium; this would be a concilium that would be governed by the Holy Spirit. 16, 2291 f. Some of the secular class should also be called to the concilium, who would be reasonable and faithful, as Mr. Hans von Schwarzenberg etc. 16, 2267. The Roman laws are now gone and dead; because Rome is no longer, but has been, so also the decrees and ordinances of the Concilium are no longer, because now is another time. 22, 1354. Luther wants to write from the Concilium and give this advice to the emperor: he should give the pope full freedom to set and decide what he pleases. 22, 1363: Luther's "Proclamation of a Holy Free Christian Council. 19, 1762. Of the constitution of the first Concilii, namely the Apostles. 16, 2162. Of the Concilium of the Apostles. 16, 2198. The main issue of the Concilium of the Apostles is that the Pharisees, against the word of grace, wanted to impose the works or merits of the law as necessary for salvation. 16, 2199. We must now be called heretics and devils because we teach according to the preaching of St. Peter and the decree of the Concilium of the Apostles that we are saved by the grace of Jesus Christ alone. 16, 2199 f. The main point of the Concilium of the Apostles has always remained unchanged, namely that the Gentiles, having been justified by faith, should not be sworn to the law. 19, 1403. The main thing and the main article of the Concilii of the Apostles is that one should not impose anything on the Gentiles, but teach them to be saved by faith without the Law of Moses. 19, 1361. In the Concilium of the Apostles it is laid upon the Gentiles that they should avoid the four pieces for the service and love of the Jews; not for the sake of salvation, but for the sake of the Jews. 19, 1361. Also from the Concilium of the Apostles the papists have wanted to strengthen their tyranny, and pretend: Because the church has changed some articles, they also want to have the power to change articles of faith. 16, 2202. The Apostle Concilium did not call St. Peter, but all the apostles and the elders. 10, 279. In the Jerusalem Concilium, everything would have been falsified, if Peter, Paul and Barnabas
Concomitance. Of the concomitance. 21a, 424 f.
Concord. Luther's objection to the Concordia, made by princely order in 1535. 17, 2057. Luther considers it good and useful that the Concord should not be closed so suddenly, so that the Concord should not be hurried, and so that there should not be discord among our people. 17, 2058. Melanchthon's letter to Johann Brenz, who admonished him from the Concord. 17, 2060. Melanchthon gives Bucer news about Luther's inclination toward Concord. 17, 2062. D. Jonas' letter to the preachers at Augsburg in the name of the University of Wittenberg, concerning the Concord. 17, 2067 Luther's answer to the Augsburg council's advertisement about concord in the doctrine of Holy Communion. 17, 2068 Melanchthon's letter to the preachers at Augsburg concerning the Concord. 17, 2071. The Strasbourg theologians' letter to Luther about the Concord. 17, 2071 ff. Luther's answer to the preachers in Strasbourg about the Concord. 17, 2074. Luther's letter to the preachers at Augsburg about the Concord. 17, 2076. Luther's letter to the preachers at Ulm about the Concord.
Concordie wegen. 17, 2077 Luther's letter to D. Gereon Seiler in Augsburg concerning the Concord. 17, 2078. Luther's letter to D. Nic. Gerbel in Strasbourg concerning the Concordia. 17, 2079. Luther's letter to the preachers of Strasbourg for a meeting about the Concord. 17, 2081. Two letters, Luther's and Melanchthon's, to Martin Schalling, preacher at Strasbourg, concerning the Concordia. 17, 2082. Luther's letter to Martin Bucer concerning the time and place of the Concordia meeting. 17, 2084 Letter of Prince John Frederick concerning the place of the Concord meeting, also concerning a preacher at Freiberg. 17, 2085 f. The Elector Johann Friedrich writes to Chancellor Brück that he should inform Luther and the other theologians that the Augsburg Confession and Apology should not be abandoned at the Concordia. 17, 2086 f. Formula Concordia or Articles of Concord approved by both parts of the theologians and subsequently signed. 17, 2087 ff. Names of those who signed the articles of the Wittenberg Concord. 17, 2090. Circumstantial account of all the actions of the theologians at Wittenberg because of the Concordia, written jointly by the Upper German theologians. 17, 2099 ff. Friedrich Myconius' report to Veit Dietrich in Nuremberg about the convention on the Concordia in Wittenberg. 17, 2090 ff. Luther's letter to Capito concerning his presence at the meeting on the Concordia. 17, 2101. Bucer's admonition to his comrades to subscribe to the Concord. 17, 2118. Luther's letter to the Council of Strasbourg, in which he asks for their approval of the Concordia, so that it can be published by printing. 17, 2119. Bucer reports to Luther that the preachers at Frankfurt, Worms, Lindau, and Weißenburg have accepted the Concordia with joy, as have Esslingen, Augsburg, Memmingen, and Kempten. 17, 2122. D. Gereon Seiler's letter to Luther about his successes for the Concord in the cities of Augsburg, Ulm, Strasbourg, Esslingen and other large cities. 17, 2124. Capito's letter to Luther about the Concordie, in which he says that there is no place from which we have more to worry about than Augsburg. 17, 2120. Letter from all the preachers in Ulm to Luther, in which they confess to the Concord in their name and in the name of the city of Biberach. 17, 2133. Letter from the Augsburg Ministry to Luther that it has accepted the Concord. 17, 2131 Martin Frecht signs the articles of the Wittenberg Concord on behalf of 36 preachers.
Concubinage. Concubinage was left to the Jews in the Law of Moses, so that the poor widows and virgins would have food and clothing in concubinage. 22, 1152.
Confirmation. Confirmation is nothing other than the laying on of hands with prayer. 21a, 600.
Confitemini. Luther reports to Wenc. Link that he has interpreted the Psalm "Confitemini" and is sending it to Wittenberg for printing. 21a, 1303. Luther sends the Psalm "Confitemini" to the abbot Pistorius, which he dedicated to him. 21a, 1548.
Confutation. The Papal Confutation or Refutation of the Articles of the Augsburg Confession. 16, 1026. Some pieces of the papist supposed Confutation of the Augsburg Confession, as they have been caught in the reading. 16, 1063: Contents of the Confutation as Cochläus had it printed immediately after the Diet. 16, 1069: After the reading of the Confutation, the Protestant estates asked for a copy of it. 16, 1076 The Emperor promises to have the Confutation sent to the Protestant estates, but with the condition that they neither print it nor let it get out of their hands. 16, 1078: Landgrave Philip of Hesse secretly departed from Augsburg the day after the reading of the Confutation. 16, 1081. Negotiations of the Protestant estates with the further Ausschutz concerning the Confutation. 16, 1348 ff. The papists did not want to reveal their writing and yet condemned our doctrine. They did not want to have their doctrine, the Confutation, interrogated:c. 16, 1627 f. The papists did not want to deliver their confutation to us, nor did they want to make it public. 22, 1464. The papists did not want to give us a copy of their confutation, nor did they want us to answer for it; they shied away from the light. 16, 1633. When D. Schmid and D. Eck, the main authors of the Confutation, fall with writing, it neither sounds nor works, therefore they are more diligent in shouting and chattering. 16, 1635: When the Confutation of the Papists was read, they hung their heads down and announced with gestures that it was a rotten and loose thing against our confession. 16, 1635. In the Ausschutz, they did not present the confutation of the papists, but made our confession, how much of it we could let up and revoke etc. 16, 1638. As is the transfer, so is the protection; the confutation is a dark night owl, and does not want to come to light; the protection is vain cunning and deceit. 16, 1640. Since the papists have so shamefully refused their confutation, their evil conscience bears witness to the fact that they are lying when they boast that our confession has been refuted. 16, 1668 f. The Papist Report
The first author says that the emperor did not want the Lutherans to receive the copy of the Confutation, so that what the ancients had held would not be disputed. 16, 1722. The Papal Confutation was initially a huge book, but the Emperor removed the third part of the book etc. 21a, 1539. The Caplain of the Queen of Hungary told ours that the Papists had improved the Confutation five times, cast and recast etc. 21a, 1539 Jonas reports to Luther about the reading of the Papal Confutation and the fears attached to it. 21a, 1538 ff.
consecrate. An unbelieving priest consecrates as a servant, in the faith of the Church, since he consecrates by command and authority of the Church. 21a, 427.
Consistory. The consistory shall not be under the jurists' right, but it shall be under the parish priest. 22, 1488.
Constantine. Emperor Constantine had his governor Probus interrogate Athanasius and Arius against each other, and the matter was recognized. 5, 720. Under the emperor Constantine, the church was pacified and the gospel was preached without persecution, so that the strangulation had to cease. etc. 12, 1283. Emperor Constantine held so firmly over the Christians that he also chased Licinium, his co-regent, out of the empire, solely because he did not want to satisfy the Christians. He did not want to leave the Christians satisfied. 12, 1283: The letter and seal of Constantine's donation to Pope Sylvester is not only a lie, but also foolish and foolish. 18, 1471. Emperor Constantine was not baptized by Pope Melchiades, as the papists claim, but at Nicomedia by Eusebius, bishop there. 22, 545. Constantine's donation is fictitious. He did not give land and cities to the popes. The whole world wonders where the pope got such a great dominion. 22, 865. Emperor Constantine's donation is a big lie, through which the Pope usurps half of the Roman Empire and wants to have it. 22, 866.
Constantinople. It is said that in Constantinople, small people who are unknown and poor are driven from the Turkish emperor's castle with knuckles, so that they do not come before his eyes. 2, 1615.
Constance, Costnitz. The Concilia have often erred, especially the one at Costnitz, which among all has erred most ungodly. 19, 109. It is evident that the Constance Council either wrongly condemned the article of Hus, or that it wrongly decided against divine law. 18, 825.
The condemnatory judgment of the Council of Constans on the article of Hus is also ungodly for its own sake, because it is contrary to the Council of Nicaea and the Council of Africa. 18, 826. In Costnitz, the pope condemned both forms of the sacrament, tore apart marriage, forbade it, condemned it, and crucified and buried Christ. 16, 2249. That which was established at the Council of Constans, that the pope was under the Council and the Church, was overturned by the last Council of Rome. 18, 825. Luther cannot be accused of being a heretic, even if he should deny all the decisions of both the Council of Constance and the Roman Council. 18, 825. At the Council of Constance, the Thomists obviously had the upper hand. 18, 851. Some of Luther's sayings against the Council of Constance and its confessors. 19, 1396 ff.
Construction. One should infer and take from the construction, how the words are placed to each other, the right, actual meaning and understanding. 2, 1925.
Contarenus. Two writings of the papal legate Contarenus, in one of which he says that we resign from the common attitude of the Christian Church; in the other he calls the bishops to exterminate our doctrine. 17, 733 ff. Responsibility of the preachers of the Protestant estates against the two writings of Legate Contarenus, handed over to Count Palatine Frederick. 17, 737 f. The Cardinal Contarenus' writing to the imperial estates that they should not push the religious settlement to a national concilium. 17, 762. The Princes and Estates' response to Contarenus' writing, in which they insist on holding a concilium or national concilium. 17, 763. Letter of the protesting preachers to the legate Contarenus, in which they state why he opposes a national council. 17, 764.
Continent. In geography, terra continens is the name given to a land that is not cut through by the sea, but where one part follows the other and is attached to each other. 12, 1803.
Convente. From the Conventions at Frankfurt, Schmalkalden and Hagenau. 17, 302 ff. Instruction for the envoys to the Schwabach Convention. 16, 548. Exchange of letters between Chursachsen and the Landgrave of Hesse about the conventions at Schleiz, Schwabach, Schmalkalden and Nuremberg. 16, 534 ff.
Converses. The monks had some brothers, whom they called converse, who were ordered to do the cooking and other housework, but they also ruled over the others. 2, 554.
Cordatus. When God needs a messenger who seriously speaks his things and dares to rebuke the unruly, he uses the wrath of a fierce man, as Cordatus etc. 22, 350. Cordatus has prepared the way for others to dare to record Luther's table speeches, especially Veit Dietrich and Joh. Schlaginhaufen, whose chunks he hopes to unite with his own. 22, 1826. Melanchthon wrote a verse to Cordatus in his pocket book, by which he wanted to deter him from rewriting Luther's table speeches. Cordatus was very upset by this. 22, 1826. Luther never made it known with a single word that he disliked Cordatus writing down everything that he heard as Luther's table companion. 22, 1826. Luther speaks out against Cordatus about the religious conditions in Liegnitz that he reported, namely, swarm spirits on the one hand, and carnal life on the other. 21a, 899 f. Luther advises Conrad Cordatus to leave Liegnitz and go elsewhere. 21a, 920. Luther invites Conrad Cordatus to live with him for the time being, until he is otherwise provided for. 21a, 1110. Luther proposes Conrad Cordatus as preacher in place of Paul Lindenau. 21a, 1269. Luther recommends to Nic. Hausmann again Conrad Cordatus as preacher for Zwickau. 21a, 1276 Luther wishes Cordatus luck in taking up his preaching post and encourages him to take up the fight cheerfully. 21a, 1285 f. Luther admonishes Conrad Cordatus of Zwickau for the harshness and ingratitude of the people of Zwickau. Luther admonishes Conrad Cordatus of Zwickau not to become despondent because of the hardness and ingratitude of the Zwickauers. 21a, 1332, Luther comforts Conrad Cordatus in his suffering. 21a, 1341, Luther wishes Conrad Cordatus luck for the improvement of his situation and exhorts him to continue to overcome the Zwickauers by kindness. 21a, 1370, Luther wishes Conrad Cordatus luck for the birth of a son and accepts the godparenthood with him. 21a, 1406. Luther consoles Cordatus about the death of his son, and advises him not to go to the Diet in Augsburg. 16, 665. Luther writes to Cordatus that the same complaints he has, namely that the Gospel is despised and preachers are starved, reach him from all over Saxony. 21a, 1579 f. Luther will, if he can, take Cordatus away from Zwickau and see to it that they do not get another preacher. 21a, 1585. Melanchthon speaks out against Luther, Jonas, Bugenhagen and Cruciger practice his doctrine of good works, which Cordatus calls erroneous, about which he briefly explains himself. 21b, 2116 ff. Cordatus writes to Luther with reference to a
Bugenhagen's sermon in which he had said: there was no discord in the Wittenberg school, but only a dispute over words etc. 21b, 2120 ff. Cordatus' very vehement letter to Luther in his dispute with Melanchthon over the doctrine of good works. 21b, 2128 ff. Cordatus notifies Luther that he will take the dispute with Melanchthon out of Luther's hands and appeal to the prince's decision. 21b, 2133 f. Luther writes to Cordatus about his appointment to Eisleben and warns him against melancholy. 21b, 2168 f. Luther comforts Conrad Cordatus in his tribulations. 21b, 2398 f. Luther, Bugenhagen and Melanchthon recommend to Joh. Weinlaub and Jakob Stratner D. Cordatus, who was appointed as superintendent and vicedechant of the cathedral chapter at Stendal. 21b, 2517 ff. Luther, Bugenhagen and Melanchthon give D. Conrad Cordatus an extremely praising testimony. 21b, 2518 f. Luther consoles Conrad Cordatus because of the tribulations in his ministry and because of the decrease in his strength. 21b, 3042 f. Luther testifies to Cordatus his sympathy because of the vexations which a certain Joachim Müller in particular caused him. 21b, 3057.
Corinthians. St. Paul was caused to write the first epistle to the Corinthians because after his departure things were not so good, both in doctrine and life. 12, 900. The main reason why St. Paul wrote the other epistle to the Corinthians is that he had to boast and boast about his apostleship and preaching to them etc. 12, 836. After Paul had severely punished the Corinthians in the first epistle, he pours oil into the wounds as a true apostle and comforting preacher in the second epistle. 14, 114. The sectarianism of the Corinthians came from the fact that they preferred some apostles over others, just as the Greek and Roman churches were divided over St. Peter. 14, 113.
Cornelius. Cornelius was a Gentile, did not keep the law, and yet he is justified and receives the Holy Spirit. 9, 279. Cornelius was righteous and holy in the Old Testament because of his faith in the Christ who was to come, like all the fathers, prophets etc. 9, 280. It had to be made known to Cornelius through the apostle Peter that he should now no longer wait for the Messiah, but that he had already come. 9, 280. Cornelius is praised by Lucas first because of his righteousness and godliness, then because of his works and alms. 9, 281. Cornelius is a good tree because he is righteous and godly,
he brings good fruits, gives alms, calls on God, and these fruits please God for the sake of faith. 9, 281. This reason is very clear: Cornelius was justified without the law, therefore the law does not justify him. 9, 282. While Cornelius previously believed that the Messiah was yet to come, he had to be brought to the new belief that Christ had already come. 9, 281. Cornelius initially believed in Christ who was to come, but after being taught by Peter, he believed that He had already come. 9, 316.
Corporal. A corporal may not wash a Christian woman, or even a nun, who is supposed to be Christ's bride, regardless of the fact that otherwise flies, which are not consecrated, may defile her. 19, 949.
Cosmos. Cosmos and Damianus are the patron saints of physicians. 3, 1175.
Cotta. Luther advocates to Friedrich and Bonaventura Cotta that their brother and cousin Heinrich Cotta study law in France. 21b, 2663.
Cranach. That Melanchthon be called to preach will be possible through Lucas Cranach and Christian Döring in the Council. 15, 2538.
Crates. The philosophers praise much of their Crates, that he threw a great heap of gold into the sea and thereafter supported himself by begging. 1, 856. Crates has apparently rejected avarice and money addiction, but in their place he has allowed honor addiction to take its place all the more strongly. 1, 856.
Crato. Luther indicates to Joh. Heß that M. Johann Crato has decided to go to Leipzig on Luther's advice. 21b, 2883.
Creatures. The creatures do not have their essence from themselves, nor do they have their power from themselves. 3, 35 God still makes the creatures and sustains them through his word. 3, 40. In all creatures God should be seen and thanked. 3, 40. God has created the service of all creatures, including angels, so that His kingdom may come, His name may be sanctified, and we may be saved. 2, 950. All creatures are created by God, and are and can of themselves and of their own powers nothing. 3, 55. Moses says who is the original cause and founder and master of all creatures, why and for what purpose all creatures are created. 22, 157. All creatures of God are one army, which are daily in conflict, serving the pious for the best, the wicked for the worst. 3, 55. Where the creature is, there is also God. 3, 201. All creatures are far too small to be your comfort and that you should serve them.
Creditive. Des Pabsts Creditive oder Beglaubigungsschreiben für seine Nuntien Caraccioli, Aleander und Eck. 15, 1610 f.
Cremona. A monk in Cremona, a Welshman, has written "a recantation of Martin Luther to the Holy See". 19, 7.
Cresser. Luther wishes Daniel Cresser good luck in taking up his pastorate in Dresden and encourages him. 21b, 2766. Lüther writes to Daniel Cresser that he does not hope anything good from the excommunication in progress at the court in Dresden. 21b, 2911 f.
Creuz. Luther rejoices that Amsdorf has been freed from the tyrant Creuz and wishes that his successor would be better. 21b, 2960.
Creuzen. Luther recommends Michael Creuzen for a priestly position. 15, 2498 f. Luther rebukes Spalatin for being unjust and harsh to Creuzen, who, in order not to say mass, wanted to exchange his parish for another. 21a, 378.
Crispin. Crispin and Crispinianus is the patron saint of cobblers. 3, 1175.
Crodel. Luther sends Marcus Crodel, school teacher in Torgau, his son Johannes as a pupil. 21b, 2782 f. Luther gives Marcus Crodel his opinion about a garden to be used for the churchyard. 21b, 3028 f.
Cromwell. Luther expresses his pleasure to Thomas Cromwell, chancellor of King Henry VIII, about his evangelical efforts. 21b, 2057 f.
Cronschwitz. The Elector asks Luther and Melanchthon to procure a suitable preacher for the nunnery at Cronschwitz. 21a, 1174.
Crassen. Luther reminds Spalatin that as visitator he promised the pastor of Crassen that he would help him to build his home. 21b, 1900.
Crotus. Luther has Crotus and Jonas grützen. 15, 2509. Luther has been asked to propose Crotus for a position at the monastery in Wittenberg. 15, 2637. Luther sends to Menius a writing of Crotus Rubeanus, and asks him to refute it sharply. 21a, 1704. Doctor Toad, that is Crotus Rubeanus, is the Cardinal's plate licker at Mainz. 14, 332.
Croy. William of Croy, Duke of Sora, Lord of Chievres (Schifer), the imperial
Crozsch. Luther admonishes Matthias Crozsch (Kroitzsch, Groitzsch) in Zwickau to have a little patience. 21a, 1682 f.
Crucifix. In the great blindness and darkness of Pabstism, what remained was that the Crucifix was held up to the dying and that they were reminded of Jesus' death on the cross. 13, 2575. In the papacy, many have been saved through the dew, and the Crucifix has been held up to many dying people. 22, 471. It has been a good way that a wooden Crucifix has been held out to the dying or given into their hands, so that they remembered the suffering of the Lord Christ. etc. 8, 183. Those do well who hold up a crucifix to the dying and admonish them of the death and suffering of Christ. 11, 528.
Cruciger. Luther praised D. Caspar Cruciger's dexterity, who could so catch and comprehend his words and way of speaking. 22, 638. Agricola despises D. Pommer very much, who is nevertheless a distinguished theologian. D. Cruciger is much more learned than Grickel. Cruciger is a fine theologian. 22, 678. The voice of theology is taken away from the chair (by obstruction of the theologians), therefore Luther will put Cruciger in its place. 21a, 1289. Luther asks the Elector to grant the castle Eulenburg to D. Caspar Cruciger for his wedding. 21b, 2052. Luther reports to Jonas about Cruciger's beneficial work in Leipzig. 21b, 2362 f. Luther asks the Elector not to let Cruciger, who is to be kept in Leipzig, leave Wittenberg. 21b, 2389. The council of Lüneburg asks Luther that he help ensure that D. Caspar Cruciger go to Lüneburg as superintendent. 21b, 3502 f. Cruciger's letter to the Elector John Frederick of Saxony, on Luther's interpretation of 1 Cor. 15. 8, 1084 ff.
Crusius, Gottschalk. Luther is pleased that Gottschalk Crusius is active for the gospel in Celle, and that his recommendation has benefited him. 21a, 655 f.
Crusius, Wolfgang. Several letters from Luther concerning an impetuous preacher at Oelsnitz, Wolfgang Crusius, to prevent the mob from using violence. 15, 2092 ff.
Crystals. What is seen in the crystals etc. is a deception of the devil. 3, 1157.
Curio. Luther recommends the physician D. Curio to Lazarus Spengler. 21b, 1863. Luther
Cuspinianus. Luther applies for the friendship of the imperial councilor Joh. Cuspinianus in Vienna, initiated by his brother. 21a, 348.
Cyprian. St. Cyprian teaches that nothing is more useful to a Christian than to die as soon as possible. 3, 1170. Cyprian writes of some martyrs that they were tortured with slow tortures, and since they wanted to die, it was not allowed. 6, 421. Cyprianus, the martyr, is a weak theologus. Theophylactus is the best interpreter and interpreter of St. Paul. 22, 1390. Sin paints Christ differently than he is. This has also been done by some teachers, as Cyprian, the holy martyr. 9', 1417. In Cyprian and Hilarius one can find many things that are not at all comfortably and easily attracted by them. 1, 1149. Cyprian was under the delusion that he did not consider it a proper baptism when the heretics had baptized someone, and for that reason he baptized them again. 13, 628. Cyprian insisted that those baptized by heretics must be baptized again. 9, 702. Cyprian fights hard that one should not refrain from mixing wine with water in the night meal. 13, 494. Cyprian, bishop of Carthage, identifies himself with Bishop Cornelius of Rome, and calls him brother, has never been under the bishop of Rome. 16, 2061.
Cyrus. Cyrus has glorious testimonies of godliness both in Isaiah and Jeremiah. 14, 1084. Cyrus with his whole monarchy has been a servant and servant of the people of God. 6, 530. That Cyrus is driven to re-establish the divine services and to maintain the church happens through nature; God drives him to it. 1, 585. Because God calls Cyrus his anointed one, Luther would like to believe that Cyrus had been holy and that the return of the people etc. were fruits of faith. 6, 546.
Czahera. Luther exhorts Gallus Czahera to repent of his ungodly behavior, otherwise he will be subject to divine judgment. 21a, 658 f.
Dachau. Luther asks the council of Torgau to let M. Johannes Dachau keep his scholarship even longer. 21b, 1815.
Damascenus. John Damascenus says beautifully: The flesh, according to its nature, is not to be worshipped, but it is worshipped in the Word of God made flesh. 3, 750.
Dame, von der. Luther promises Mrs. Anna von der Dame that he will intercede for her and her spouse with the sequestrators. 21b, 3495 f. Luther asks the Elector for Anna von der Dame. 21b, 2140 f.
Dams. Luther asks the Elector to waive the work on the dams for the pastors and also the investment money for the maintenance of the dams. 21a, 1702.
Denmark, Christiern II of. The King of Denmark has ordered his university not to condemn Luther's writings. 15, 2499. Luther sends sad letters from King Christiern of Denmark to Spalatin. 15, 2641. About the King of Denmark, whom the people of Lubeck and the sea cities expelled together with the Danes. 10, 508. Luther said: It is said that King Christian of Denmark was a tyrant, but he was expelled more out of hatred of the bishops than out of right, just causes. 22, 1256. Fornication has done great harm to King Christian of Denmark, for fornication corrupts and devastates land and people. 22, 1256. Luther said of a painting of the expulsion of King Christian of Denmark: It gives an example and teaches that God does not want to suffer pride or hope, but overthrow. 22, 1256. The Elector indicates to Luther that he cannot grant Luther's request for King Christian of Denmark unless the latter has first satisfied his creditors. 21a, 831. Luther asks the Elector John not to refuse the exiled King Christian of Denmark a place of refuge in the Electorate. 21a, 830. Luther comforts the captive King Christian of Denmark with the fatherly will of God etc. 21b, 3477 f.
Denmark, Christian III of. Luther approves of the abolition of the bishops by King Christian III of Denmark and admonishes him not to squander church goods. 21b, 2127 f.
Denmark, Elizabeth of. Luther reports to Joh. Agricola that Queen Elisabeth of Denmark, Christiern's wife, had departed in a great faith. 21a, 841 f. Elisabeth, Queen of Denmark, seized the gospel with great earnestness and confessed it freely, about which she died in misery. 19, 1721.
Denmark, Frederick of. Luther pleads with King Frederick of Denmark on behalf of the imprisoned King Christiern. 21a, 1779 f.
Daniel. Daniel was a mighty prophet whom Christ loved, and he spoke most accurately about Christ and the Antichrist. 22, 845. Daniel is indeed the right king of Babylon and Persia, even though he does not have a royal person or name, even though he has misfortune and all the driving of it. 6, 941. The prophecy of Daniel is a fine chronicle, valid until the end of the world, because the kingdom of the Antichrist and the Turk is clearly expressed. 22, 1600. Daniel undoubtedly produced great fruit in the two imperial cities of Babylon and Persia in many people who came to the knowledge of God through him. 6, 942. At the time Daniel is in Media, he instructs Darius and Cyrus in godliness. 14, 1084. The prophet Daniel came near, but still spoke darkly of when Christ should suffer and die, when this or that would happen. 9, 98o. The time when Messiah should come, determined by Daniel, is long over; the work is present. 20, 1828 f. Daniel (Cap. 9, 24.) rhymes with Isaiah (Cap. 51, 4. f.) and Isaiah with Paulo (1 Cor. 1, 30.). 3, 1905. In the prophet Daniel a prince can learn to fear and trust God when he sees and realizes that God loves the pious princes etc. 6, 895.
Darius. There is a glorious order that Darius issued because of the god Daniel. 14, 1084.
David. By God's promise, David has a house built by God that will have heirs forever. 20, 1921. As the house of David remained and shone until Herod, so it must remain and shine forever in Herod's time and after Herod. 20, 1919. At the time Christ was born, both the kingdom and the priesthood were lost, and the house of David and the kingdom were indeed a dead tribe. 6, 232. David's house cannot be eternal, unless the Son of David, Messiah, came when the scepter of Judah fell in the time of Herod, and sat on David's throne, and became the Lord of the world. 20, 1928 f. The eternal house of David is nowhere to be found where the scepter before the Messiah and the Messiah after the scepter are not placed side by side and put together that Messiah came when the scepter fell away. 20, 1923 f. Through the Messiah the house of David shall shine not only over Judah and Israel, but also over the Gentiles or other nations. 20, 1920 David's house and throne
He stands firm and has a son on it forever, who will never die nor let die all those who are in his kingdom etc. 20, 2023. To the kingdom and the throne of David belong all of us Gentiles, who have accepted and still accept such a Messiah and Son of David for a king in faith. 20, 2024. The Son of David, Jesus Christ, is also our king and messt a, and we boast of his kingdom and people as well as David himself and all the children of Israel and Abraham. 20, 2025. David comes closest to Moses in speech and wisdom, and is outwardly lovely and graceful. 4, 1804. David had a very clear and complete knowledge of Christ, that he would die and rise again. 4, 989. Christ, David's son, is almighty, eternal God, for there is the name Jehovah. 3, 658. If the devil and death should lie at the feet of the Son of David, that he should be their Lord, it must follow that a divine power and omnipotence is in him. 13, 2419. The prophet Isaiah indicates that Christ was to be born of the tribe of Jesse, therefore His mother must be of the tribe and blood of David. 13, 1115. Whoever believes that Jesus, born of the virgin Mary, is the true Messiah, has already confessed, sealed and proved that his mother must be of the tribe of David, as well and certainly as Joseph, her bridegroom. 20, 2063. All prophets agree with each other that the pious and righteous king should come from the tribe of David. 6, 858. All the prophets prophesied about David that his kingdom would be established, as the angel of Mary also proclaimed. 11, 2344. David dies and leaves his throne to his son Solomon, who also dies, and so on until the infant Jesus. He takes David's seat and reigns forever. 13, 1118. There was always someone on the throne of David, whom God had chosen and appointed, until Christ came etc. 14, 1682. David's seed last became the son of the pure virgin Mary. 3, 665. The prophets and Psalms have taken before them the saying 2 Sam. 7, which says of David's seed after his death, and the saying 1 Chron. 23 and 29, which says of Solomon. 20, 1922. David's "righteous seed" is said to have two natures: a human one, from David, and a divine one, which he had from eternity from the Father. 3, 658. That so great a man as David fell is done for an example to us, that we may have comfort when we fall. 5, 478. We see that David, in view of all his impurity and in his extraordinary sin of the flesh, did not
Deborah. Deborah was a wise and godly matron and was considered a grandmother in the house. 2, 946, It is believed that Deborah was a very wise matron and prophetess, full of the Holy Spirit, who will have reproached Jacob about many things. 2, 949.
Decalogue. The Decalogue is a confession of the good that God does to us and a confession of the evil that we do against God. 22, 1976.
Decius. About the governor of the Roman emperor Decius, who became not only a Christian but also a martyr through the steadfastness of three young men. 9, 1562.
cover. Christ wants and commands us to cover other people's sins, yes, much more he does it himself and is sent to do it. 11, 1240. If your brother is a sinner, cover his sin and pray for him. If you cover his sin, you are not a child of the merciful Father. 11, 1281.
Decretals. The pope does not rule with the gospel or God's word, but has also made a new law and an alcoran, namely his Decretals, and does the same with the excommunication. 20, 2147. The Decretals contain judicial and secular matters, of the church they contain nothing. 22, 983. The Decretals are the law of the pope and govern the church.
But the decree is no longer respected. 22, 1482. The pope wanted his decretal to be equal to the writings of the evangelists and apostles; he wants to be lord over all goods and churches, over all lords. 22, 984. In the Decretals, the pope triumphs like a victor: We have the power to command and to conclude, the others should and must be obedient to us. 22, 985. The pope's decree says: "Let the right be allowed to drive away violence by force; thus he makes people live and remain in vain envy and hatred. 19, 1152. In place of Christ, the pope, the idol of lies and all error, reigns over us and has superfluously fulfilled and accomplished what he promised in the beginning of the Decretals. 19, 1074. Satan betrayed himself against his will by telling the truth in the beginning of the Decretals, that he wanted to change Christ's priesthood etc. 19, 1073 f. The Decretals are un-Christian, contrary to Christ, described as the result of the influence of the evil spirit; that is why Luther burned them with a cheerful courage. 15, 1551: Pabst's decree, the book of mud and the devil's deception, which is supposed to interpret the Scriptures, and yet in the same no saying agrees with the other. 11, 2335. In the decree the pope says: I, pope of Rome, by divine, eternal providence a lord over all Christendom. 7, 1319. All jurists should burn the Decretals and Observance with the pope, because there are only commandments against God in them; also: he has power over God's word. 7, 1155. Godly jurists should be frightened when they read the Decretals, because they are all terrifying blasphemies and exaltations over everything that is called God. 6, 647. If one wanted to reform the Decretals, the guts, the head and the tail would have to be cut off. 6, 647.
Decrees. The pope's decrees and canons teach only that one should confess, do enough, be obedient to the pope and keep the monks' rule; they are silent about the promise of the Gospel. 2, 1890. The papal decrees hardly deal with anything other than dignity, authority, prerogatives, which strongly reeks of ambition, of which the father has ordered nothing. 4, 269. In the Pope's Decrees and Decretals there is nothing about the faith of Christ, but everything about his majesty, authority and rule over churches, concilia, emperors and kings. etc. 17, 1091. In the decrees, the pope attributes to himself the dominion over all heavenly and earthly things. 4, 661. In the decrees, decretals etc. is hardly found.
Delitsch. Luther asks Spalatin to help Sebastian Delitsch to the completed parish in Schilda. 21b, 2450 f.
Dolphins. Dogs, horses, and dolphins are human lovers, have a desire and love for humans, and are happy to serve them. 12, 129.
Demosthenes. Demosthenes, broken by hardships, said that he would rather die than rejoin the regiment etc. 5, 1413. 5, 1413. Demosthenes said: If two paths were presented to him, one leading to hell, the other leading to the government of the state, he would rather go the one leading to death and hell. 4, 1906. 1917. Demosthenes, having expended all wisdom in vain, said that wisdom was of no use. 5, 1518. Demosthenes answered one who asked him how one should speak rightly: So that you speak nothing but that you can and understand well. 1, 1380; 5, 1575. Demosthenes wanted to govern the Athenian state according to his advice; but God hates hopeful advice, and did it quite differently. 4, 1916.
Denarius. Denarius, which is sometimes translated as pfennig, sometimes as groschen, is an old Roman coin that was worth half a place [quarter] of a guilder. 13, 956.
Dene. Tilo Dene, mayor in Wittenberg, is suffering. 15, 2507.
Deposition. Deposition is a work of the law that teaches us to know ourselves, who and how we are, and to humble ourselves both before God and man. 22, 1526.
Deposition. Our deposition is only a figure and image of human life in all kinds of misfortunes, plagues and chastisements. 22, 1526.
Deucalion. The poets fable of Deucalion that he has awakened people from stones. 1, 589. The fable of Deucalion is taken from the story of the Flood. 1, 687.
Deuteronomy. Deuteronomy means: the other law. 3, 1376. Deuteronomy is a short epitome of the books of Moses and a summa of the whole law. 3, 1377. Deuteronomy can properly be called an exceedingly rich and quite excellent interpretation of the holy ten commandments. 3, 1377. Deuteronomy is an exceedingly rich and excellent interpretation of the holy ten commandments.
country is always looking for something new. When the gospel came, everyone ran for it eagerly, but since the gospel has penetrated, we are weary of it. 5, 1532. Unhappiness, misery and distress will overtake Germany because of all kinds of sins, especially because of ingratitude against the dear word of God. etc. 22, 1616: How lax and slothful people in Germany are against the gospel. 16, 92. Luther fears that Germany will soon be afflicted and horribly punished because of ingratitude, contempt and blasphemy against the dear Word. L2, 117. It would be no wonder that Germany would have long since perished or been ruined by the hellish, damned forgetfulness and contempt of the great grace of God. 12, 942 f. How princes and Abel, citizens and peasants in Germany behave ungratefully against the gospel. 12, 943. The enemies of the word will turn Germany around, that it will go over and over and lie in ashes, when we are now carried away. 22, 201. Germany, which, praise God, now has the gospel, may see to it that it does not also go like the Jews, as it is already too much inclined to do. 11, 1484. Luther almost despaired of Germany, after it had accepted among its household gods the true Turks: avarice, usury, tyranny, discord, disloyalty etc. 21b, 2664 ff. In our times, when the Turkish armies are to devastate Germany, everything must first be filled with usury, with disloyalty, wickedness, treacherousness and persecution. 2, 880. God spares Germany now, so that he does not subject it to the Turks and other enemies, so that his word may help, which is nowhere spoken so purely and loudly. 6, 774. What the triumphant cry about the emperor's arrival in Germany: "The Savior is coming! is all about, namely, Germany's ruin. 21a, 1406 f. The ingratitude against the grace of God is so great, the sins and vices so terrible, that it is not to be believed that God will finally spare Germany. 17, 1446 f. Let us at least weep and pray for our and Germany's sins, and humble our souls before God by doing our ministry with all our might etc. 17, 1447. Germany has become deaf, she is blind, she has an obdurate heart, so that we cannot hope where there is nothing to hope for. 17, 1447. Since Germany is now ripe to suffer the deserved punishments, we are reminded by the word, so that at least some of them will mend their ways etc. 14, 980. Since the popes stubbornly hold on to their ungodliness and distribute it with inhuman cruelty, we are reminded by the Word that at least some of them will mend their ways etc.
Devay. Luther recommends Matthias Devay, a clergyman who had fled from Hungary, to the chancellor Sebastian Heller. 21b, 2816 f. Luther writes to the clergy at Eperies (Hungary) that Matthias Devay had not caught the teaching of the Sacramentirans in Wittenberg. 21b, 2970 f.
Dialectics. Dialectics finely shows the way how one should speak properly and correctly of things, from where one should take it and what is right or wrong, actually and certainly recognize etc. 22, 1533. 22, 1533. Dialectic is a useful exercise for the intellect of young people, but in Scripture, where only faith and enlightenment from above is necessary, all reason must be left out. 15, 2400. Without dialectics, neither teaching nor bis-
The theology can not be putirt, at least not without the natural one, in which Zwingli is so unlearned that he can be compared to a donkey. 21a, 1120. For this reason, dialectics can be of no use to theology, but rather does harm, because theology uses the same grammatical words far differently than dialectics. 15, 2401. Dialectic is when one says a thing differently and clearly with short words; rhetoric, however, deals with persuasion and dissuasion. 22, 1532. When through dialectics the ground of a firm and certain proof exists, one does well to bring rhetoric to it as well etc. 1, 1176.
Diana. In Ephesus there was an image of Diana, the idol, of which they fabled that it had divine power, that it heard and accepted prayers. 2, 673.
Diatribe. The Diatribe of Erasmus, or Treatise on the Free Will of Man. 18, 1600 ff. The Diatribe everywhere announces that it considers the Scriptures to be fables. 18, 1874. The Diatribe has declared that free will cannot will anything good, but it refutes itself and makes a mockery of itself by its interpretation of Scripture. 18, 1871 f. The diatribe is in distress and defeated by the parable of the potter, and only deals with it so that it may escape it. 18, 1872. The diatribe has left the matter undecided, so that you cannot know whether it speaks for free will, or whether it wants to be regarded as wanting to slip away from Paul etc. 18, 1852 Luther uses this simile of the diatribe of Erasmus: It is as if filth or dung were carried in golden or silver vessels. 18, 1672. Paul answers the question of the diatribe: If we are not able to do anything, what is the use of so many commandments, threats and promises? "Through the law comes knowledge of sin." 18, 1931. The diatribe cites many parables, by which, according to its habit, it distracts a foolish reader to distant things and in the meantime has forgotten the main thing. 18, 1907 f. We speak of grace, of Christ and the evangelical fruits; the diatribe prattles on about natural things and makes a haze to the unintelligent reader. 18, 1907. From a commanding or obligatory word the diatribe infers: Something is commanded, therefore we can do it and do it, otherwise it would be commanded foolishly. 18, 1873. The diatribe sees in the Old and New Testaments almost nothing but laws and commandments by which men are trained to a good life. 18, 1807. Ezekiel indicates what is to be done; the
But Diatribe understands that this is done and done. 18, 1790. The diatribe has in truth the free will in the treatment of the holy scripture, in that the words must prove to it in one place an effort, in another the freedom. 18, 1789. The Diatribe makes words of the law out of the evangelical sayings of the prophets, by which the brokenhearted and afflicted are comforted. 18, 1787. The diatribe disputes what it has itself established, and yet has promised that it wants to demonstrate a certain effort of free will. 18, 1784. From commanding words the diatribe concludes: So man can do this, otherwise it would be commanded in vain. 18, 1782. The diatribe rejects itself, after its own fashion, and proves our case in one and the same article. 18, 1770 If the diatribe had respect, it would see clearly that the three opinions of free will have only one meaning, but it makes three different opinions out of them. 18, 1770. The diatribe is so entangled in the freeing of the will that it itself is held together with the free will in indissoluble bonds. 18, 1768. The diatribe makes no distinction between the preached and the hidden God, that is, between the word of God and God Himself. 18, 1795. Luther's answer to the Diatribe did nothing more than provoke the vipers, who, out of an angry spirit, gave birth to serpents upon serpents. 18, 1992: It is no longer necessary to refute the Diatribe, for no one can refute it more strongly than it refutes itself. 18, 1797.
Diedelhuber. Luther recommends Theobald Diedelhuber, who cannot stand the air in Saxony, to Erhard Schnepf for employment as a preacher in Würtemberg. 21b, 1969.
depends solely on his one mercy. 4, 861. We should serve the world and do it good, whether it repays good with evil. 3, 966. The monks and other teachers did not know what it is to serve God, otherwise they would not have asked to go to a monastery. 5, 162: God did not command that churches should be built in St. Jacob's or in Rome; he wants one to serve and help the other. 13, 858. Serving God does not consist in changing your clothes, in relying on your office in the world and in the household, and in hiding yourself in a monastery. 5, 160. The serving and worshipping of creatures should cease; otherwise one must not throw away the creatures for the sake of our abuse. 3, 1675.
Dietz. Ludwig Dietz, secretary to the King of Poland, has been a pleasant guest to Luthern. 15, 2573.
Digamia. The lawyers interpret the word digamia whimsically when one takes a widow, or when one takes another wife after the first, second, third etc. The word digamia is used by lawyers when a man takes a widow. 22, 1150.
Digamus. Digamus is the name of one who has had two wives. 8, 1048. Digamus in the Old Testament was such a man who had two wives at the same time. 8, 1048. Those who are called digami or two-wifed men by the pope can never become priests. 8, 1048. The ecclesiastical law invents three digamos: the first, who frees twice in a row; the second, who takes a widow; the third, who takes a wife who is crazy. 8, 1048. The jurists say that he is a digamus, that is, one who has two or more wives, who takes a wife after the first wife dies, and cannot be a preacher. 22, 1487.
Diligshausen. Duke Heinrich von Braunschweig is involved in many unprincely affairs, especially the murder of Doctor Embeg or Diligshausen. 21b, 2382.
Diogenes. Diogenes, asked which of all animals was the most harmful, answered: Among the wild animals a tyrant, among the tame a flatterer. 3, 1335.
Dionysius. Of the ridiculous way in which Dionysius described the denying and the affirming theology. 5, 768. In his theology de substantiis separatis, Dionysius wrote of the angels, but speculates of the things he has not seen. 13, 1476.
Dionysius the tyrant. When the tyrant Dionysius had robbed the temple, and got good weather to ship, he boasted and said: Behold, how good weather God gives to the church thieves. 14, 1448 f. Where prince and country hate each other, as is said of Sicily
The first time he writes, a prince becomes a poor schoolmaster, as happened to Dionysius. 5, 871. The tyrant Dionysius of Sicily had hung a sword over the head of the one he had invited to his table. 10, 1830. How the tyrant Dionysius answered one who praised him blessedly. 20, 2016.
dispensing. If the neighbor cannot dispense, then the pope cannot dispense with any right. 19, 77. If a vow can be dispensed with, then any brother can also make this dispensation with his neighbor, and he with himself. 19, 77.
Disputation. With long disputation one does not gain much from the devil, but with short words and information, as: I am a Christian etc. 7, 1652. We must learn to stick to Christ's word and comfort alone, and not confess to the devil any disputation about our own works or piety. 8, 438 f. Disputation on Dan. 4, 24. 6, 942. Speeches which Luther caught from his mouth in the disputation on Christ's words: "Go and sell all that you have and give it to the poor". 19, 1958 ff. Eck obtained free escort for Luther to the disputation in Leipzig from Duke George, because he hoped to earn papal grace and to shower Luther with disgrace. 14, 443 f. Eck did not prove his case at the disputation in Leipzig, nor did he refute Luther's; even Duke George's statement 2c shows this. 14, 444. Luther asks Duke George of Saxony to admit him to the Leipzig disputation. 21a, 148. Duke George of Saxony indicates to Luther that if he will unite with Eck because of the disputation in Leipzig, he should receive a gracious answer. 21a, 154. Luther informs D. Joh. Eck that Duke Georg has made his consent to Luther's disputation dependent on his coming to an understanding with Eck. 21a., 160 f. Luther again asks Duke George of Saxony for permission to attend the disputation in Leipzig. 21a, 162. Luther asks Duke George of Saxony for the third time for admission to the disputation in Leipzig. 21a, 169. Luther did not force himself to attend the disputation with D. Eck, but was urged to do so by him. 21a, 170 Duke George writes to Luther that if he will have united with Eck about the disputation, it should be permitted. 21a, 172: Regulation of the disputation at Leipzig, recording of it by notaries and prohibition of the publication of the acts etc. 21a, 175 ff. An explanation of the reasons why Luther insisted that all the faculties of the universities to be
chosen should pronounce the verdict on the Leipzig Disputation. 21a, 177 f. Eck triumphs everywhere because of the Leipzig Disputation. 21a, 179. The University of Erfurt has refused to pass judgment on the Leipzig Disputation. 21a, 215.
disputing. When God says something, we are to believe it and not argue about it, but rather take our reason captive under the obedience of Christ. 1, 193. If we are sure that what we have is God's word, we should fall into it with simple faith and not argue about it. 1, 192. A soul filled with fear should be careful not to argue about it with its thoughts and the devils, and not give an answer to their objections. 4, 1266. If either the devil or his tools, the heretics, want to dispute with you, hold the sayings of the holy scriptures against them. 5, 455. A satiated man is not disposed to dispute with the devil. So do yourselves good, you challenged ones. 22, 813. For the sake of disputing and learning, it is permitted to challenge articles of faith. 21a, 297.
Ditmarschen, the. The Ditmarschen martyred Heinrich von Zütphen, the evangelist of Bremen. 3, 1373.
Doctors. When the students come together and the doctors or masters are publicly announced, we praise them in a short speech that they are worthy of it. 2, 260. It pleases Luther that those who are to be ordained as doctors of theology themselves recognize that the matter is nothing, and they adorn themselves with the doctor's larvae among the common people for the service of the word. 21a, 564. The captain of Capernaum disputes so beautifully and Christianly that it would be enough for one who had been a doctor for four years. 12, 1185. As soon as God's word rises through you, the devil will afflict you, make you a true doctor, and teach you through his temptation to seek and love God's word. 14, 436. St. Paul makes all those who have faith, and no one else, doctors in the holy Scriptures; they are to judge and pass judgment on all doctrine, and their judgment is to be valid. 12, 335.
Doctor's certificate. The testimony of the apostle Paul is abundantly and beautifully described in the Acts of the Apostles, Cap. 9, 3. ff. 3, 662.
Död. Even today, the Franks call a godfather or spiritual father who has baptized a child Död. 14, 730.
Dohna. Luther asks the Elector to end the Dohna disputes by his decision. 21a, 865 f.
Dölen. Luther speaks out against Myconius very unwillingly about the disdainful treatment Bernhard Dölen received from an Amtmanne. 21a, 1599 f. Luther writes to Bernhard von Dölen about his intended marriage and describes the virgin whom Dölen has indicated as his future wife. 21a, 1675. Luther invites the priest Bernhard von Dölen, who suffers from temptations, to his home. 21b, 2245. Luther advises Bernhard von Dölen against a second marriage. 21b, 2265.
Dolzig. Luther invites the marshal Johann von Dolzig to the wedding feast and asks for game. 21a, 761.
Canons. The canons of Würzburg, Mainz and Cologne have the best days, live in idleness, feasting and damming, have everything in stock, without any worries. 22, 212. Luther answers the council of Stettin affirmatively to the question: whether the canons, like the citizens, owe the burdens of the city. 21a, 471 f.
Domitian. People like Domitian, Maximin, Decius put a lot of effort to destroy the name of Christ; but the word and the church were like a palm tree. 4, 1817.
Bullfinches. If a man complained about a bullfinch that deprived him of his wife, he had to be wrong, keep silent and suffer penance and punishment zc. 19, 1355.
Cathedral provost. In Wurzen, a cathedral provost recently died of old age, who took a man's wife and withheld her from him for fourteen years with sacrilege and violence. 19, 1354.
Donati. Luther and Jonas ask the Elector for permission for Johann Donati, monastery administrator at Sitzenrode, to marry. 21a., 1398 f.
Donatio. From the writings of the hypocrites, who write that the pope is the king over all kings, the great lie of the Donatio Constantini has arisen. 17, 1090. emperor Constantinus was cured of leprosy because he was baptized by pope Sylvester, therefore he gave the Donatio Constantini to the See of Rome. 16, 2050 f. Laurentius Valla contested the Donatio Constantini; he would have been burned if he had not fled. 16, 2050. Jerome makes the Donatio Constantini a shameful lie. 16, 2063. The popes and papists have imposed the accursed lies of the Donatio Constantini on all of Christendom as an article of faith. 16, 2063.
Donatists. The Donatists constricted the Church to a corner in Africa. 4, 1136. The Donatists, the Cathars and nowadays the Anabaptists cry out: the true church is not the church, because they see that sinners are mixed among it. The heretics, the Donatists and Novatians, separated themselves from the church, did not want to suffer sinners and infirmities among them. 12, 27. The Donatists put the fallen under ban and did not allow them to return to their communities. 5, 747. The Donatists separated from the church because they saw that evil was mixed in with it. The Donatists condemned the secular regiments, which should be allowed to stand and remain, even helping to promote and maintain them. 8, 4 The Donatists asked that they be killed so that they would become martyrs, they also laid hands on themselves. 8, 4. Augustine writes of the Donatists that they took such sayings that sound of suffering and killed themselves, throwing themselves into the sea. God does not want us to choose misfortune ourselves. 9, 1074. 1241. The Donatists boasted much about faith, life and temperance, and that they laid hands on themselves, or killed themselves among themselves. 9, 1420. The Donatists separated themselves and wanted to be a select, holy people, and became such murderers that they killed themselves among themselves. 9, 1672. The Donatists and others deny that the holy sacraments or the grace of God are communicated through evil ministers of the Word. 7, 77. The Donatists taught that no man could receive the true baptism or sacrament if the priest or bishop who administered it were holy. 15, 1511. The Donatists separated themselves from the others and
baptized again, seeing how some preachers and baptizers were unholy, and based baptism on human holiness. 17, 2211.
Donatus. Donatus with his followers wanted to be pure before all sinners, and Muenzer 'wanted to exterminate all the ungodly. 7, 217.
Double marriage. Luther speaks out about an intended double marriage and recommends a preacher expelled from Bamberg to become pastor in Oelsnitz. 21a, 535 f. Luther strongly advises the Landgrave of Hesse against a double marriage. 21a, 900 f.
Döring. Christian Döring had migrated with his whole house to Berlin, but the Margrave Joachim ordered him on the same day to leave his whole territory etc. 15, 2647.
Dorpius. Luther sends to Spalatin the letter of Dorpius, the only theologian who did not agree with the verdict of condemnation of Löwen, from which it is clear that it is not a fictitious matter. 21a, 250 f.
Dotschel. Luther recommends M. Joh. Dotschel to Duke Albrecht of Prussia, who has agreed to serve him for two years. 21b, 2580 f.
Drachstedt. Luther asks Duke Moritz of Saxony for Barthel Drachstedt, citizen of Eisleben, who was oppressed by Count Albrecht of Mansfeld. 21b, 2682 f.
Draco. The dean of the Severistift, a great papist, has seized Magister Draco, a well-meaning man, by the shirt of the choir and pulled him out of the choir. 15, 2511. Luther exhorts D. Johann Draco to persevere in Waltershausen in spite of all adversities. 21a, 922. Luther intercedes with the Elector for the pastor IX John Draco. 21a, 924. Luther writes to Friedrich Myconius about the stubbornness of the pastor Draco in the dispute with his preacher. 21a, 1157.
Drechsler. The enthusiast Drechsler indignantly walked away from Luther and said: Whoever does not say what Luther wants must be a fool. 22, 1011.
Dresden. The pastor of Dresden taught that the church had been rather than God's word, therefore one should be obedient to the church and not to God's word. 10, 1944. Luther
Luther complains to Lauterbach that there is an extraordinary sullenness at the court in Dresden to advise the affairs of God and man. 21b, 2437 f. Luther writes to Hieronymus Weiler about a pastor and excuses the visitators by saying that things are bad at the court in Dresden. 21b, 2440 f. Luther refuses to allow D. Hieronymus Weller to submit a petition to the court in Dresden, because he has lost all favor there. 21b, 2482 f.
Dressel. Luther, as vicar, deposes the prior of the monastery at Neustadt, Michael Dressel, because of the discord prevailing in his monastery, and orders that a new prior be elected. 21a, 38 ff.
Drzewicki. Luther replies to the Bishop of Gdansk, Matthias Drzewicki, to his friendly letter indicating that he is moved and enlightened by the Gospel. 21a, 1312.
Dudaim. What dudaim is for a fruit, one does not know actually. 2, 565 f.
Dungersheim. If we desire the church, Dungersheim shows only one man, the pope, to whom he attributes everything, but does not prove with one syllable that he is infallible. 18, 532. Jerome Dungersheim rebaptized in Latin at Mulhouse those who had previously been baptized in German, even though the pope does not command this. 17, 2189. Hieronymus Dungersheim's first letter to Luther. 18, 462. Luther's answer to Dungersheim's first letter. 18, 470. Dungersheim's second letter to Luther on the supremacy of the pope. 18, 472. Luther's reply to Dungersheim's second letter. 18, 498. Dungersheim's third letter to Luther on the supremacy of the pope. 18, 502. In the answer to Dungersheim's third letter, Luther testifies that he received his letter, indeed, his book. 18, 528. Dungersheim's fourth letter to Luther, in which, after waiting in vain for seventeen weeks, he asks for an answer. 18, 528. Luther's answer to Dungersheim's fourth letter; he excuses himself with the amount of his business, and that it was not necessary to answer because they were both so different in their basic views etc. 18, 530. Luther's fifth and last letter to Dungersheim. Luther briefly addresses his views on Scripture and the Fathers, and complains about the distortions of his words. 18, 530. Luther confesses that he shared Dungersheim's letters with others so that he would not judge his own cause alone. 18, 533.
Conceit. No one should follow his own conceit, do nothing that he is not sure God wants him to do. 9, 1263. God forbids to follow one's own conceit, at the loss of the souls bliss. 3, 987.
Drought. In 1540 there was a great drought, and for the next two years there was almost uninterrupted rain. 1, 594.