Obadiah. Obadiah was a contemporary of Jeremiah and a little after. 14, 824. According to Luther, the prophet Obadiah lived around the time of the Babylonian captivity or after. 14, 824. Obadiah, v. 17, prophesies that such a sermon would go out from Zion, which, if believed, would deliver from death, sin and hell. 14, 819. Obadiah promises another kingdom, which cannot be understood differently than the spiritual kingdom of Christ 2c. 14, 818. Since Obadiah prophesies after the captivity 2c. of a salvation in Zion, this cannot be understood differently than of the salvation through Christ. 14, 831 f. Obadiah prophesies at the end of Christ's kingdom, which should not only be in Jerusalem but everywhere. 14, 59. Obadiah was one of the last prophets, therefore the transition from the Babylonian captivity to the future of Christ is easy for him. 14, 824. Obadiah does not indicate which time he lived, but his prophecy goes to the time of the Babylonian captivity, because he comforts the people of Judah 2c. 14, 58.
Obelisks. In Eck's obelisks there is nothing from Scripture, nothing from the Church Fathers, nothing from the Canons, but he invents nothing but scholastic, arbitrary stuff 2c. 18, 538.
Overlord. As there is no greater, noble treasure on earth than a godly overlord, so there is no more shameful plague on earth than a godless overlord. 5, 716. God has not given the overlords and rulers their authority, so that they should insist and defy them 2c., but so that their subjects may lead a quiet life under them 2c. 7, 1639. Such a measure and goal is set for the overlords, that they rule in such a way that they do not take from the subjects what is not theirs. 11, 1828.
Obernweimar. Report of the respectable and virtuous virgin Florentina of Obernweimar, how she came out of the convent. 19, 1678 ff. Florentina von Obernweimar publishes the story of her escape from the Neuenhelfte convent in Eisleben because of the slander of the abbess there. 19, 1679. Because Florentina of Obernweimar had written to D. Luther, she was severely imprisoned. 19, 1681: How shamefully the virgin Florentina of Obernweimar was treated and tortured in the monastery for the sake of truth. 19, 1681 ff.
Obsopoeus. Luther praises the Latin translations of Vincentius Obsopoeus. 21a, 855 ff.
Occam. Occam was a very good dialecticus, but he did not have the gift of speech. 22, 1894. Occam was a very perceptive scholar in method; he was eager to break things down and extend them to infinity. 22, 1403. William Occam, the most distinguished and perceptive of the scholastic teachers, is rejected, condemned, banished, expelled from all schools, especially those of Paris; now he reigns there. 15, 1349 f.
Occupatio. Occupatio, a figure of speech, as one makes objections to oneself and refutes them. 9, 229. occupatio, a figure of speech, anticipation of the opponent's objections. 9, 554.
Ochsenfart. Ochsenfart is a man who cannot keep peace and cannot leave others in peace, ready to do harm everywhere, a miserable man. 19, 1776. Luther assumes that the story about Luther's origin was spouted by Ochsenfart, the Leipzig theologian. 19, 1776.
Oecolampad. The nature of our teaching is that it seems as if it does not want to go away; since
against Oecolampad wrote of his cause: The very certain truth is on our side. 5, 371. Those who find no difference between Luther's and Oecolampad's writings have nothing of the Holy Spirit. 9, 1638. Oecolampadius' writing, "Answer of those whom Doctor Eck called the unlearned Lutheran canons in his epistle to the Bishop of Meissen. 15, 1275. Oecolampad writes to Melanchthon that he is the author of the "unlearned canons." 15, 2485. Oecolampad precedes the Sermon of Confession by the Book of the Ease of Confession, which will be a new plague to the Antichrist. 15, 2543 Luther marvels at the spirit of Oecolampad because he is so free, confident and Christian. 15, 2527. Oecolampad's argument at Marburg was: The fathers call it a sign, so there is no body. 16, 2305. Oecolampad does not argue any further than that he makes vain bread and wine in the Lord's Supper. 20, 910. That Oecolampad makes "sign of the body" out of the word "body" is not conceded to him, because he does it willfully and cannot prove that the text or faith forces it. 20, 910. Whoever, like Oecolampad, asks why it is necessary what God says and does, wants to be smarter and better than God. 20, 881. Oecolampad makes the earthly and the heavenly into one thing, namely bread, which is earthly, and also heavenly, because one gives thanks to God for it 2c. 20, 860. Oecolampad takes in Tertullian the dark word figura; that must be the bright sun, and runs after it to the bright words: "This is my body" 2c. 20, 856. Oecolampad chides us that we are Capernaites. because we eat Christ's flesh bodily in the Lord's Supper. Luther, however, says that the swarmers are true Capernaites. 20, 837. Oecolampad has his doctrine neither from the Scriptures nor from the Fathers, but works and sweats that he may carry it into both. 20, 801. The blasphemous words of Oecolampad paint his heart well, since he calls our God the baked God, the baked God, the flesh God. 20, 799. Oecolampad says: Because I cannot understand nor believe the words: "This is my body", and because it seems to me to be contrary to the Scriptures, it is not true and must have another interpretation. 20, 797. This is Oecolampad's spirit and highly praised truth, that human conceit and unbelief should prevail over God's word and found our faith. 20, 797. It is impossible for Oecolampad to find a place in Scripture where the body is so much a sign of the body, let alone to prove it in the Lord's Supper. 20, 787 f. To Oecolampad
Oel. Oel means grace and mercy throughout the Scriptures. 3, 166.
oil. This only mercy was left for the dying, that they could be oiled freely, although they had not confessed nor communicated. 19, 125.
Oelung. On the Sacrament of the Last Holy Communion. 19, 119. The papists make the last and special oelung, although the apostle did not want it to be the last and to be given only to the dying. 19, 120. The apostle commands that oiling and prayers be made so that the sick may be restored and healed, that is, that he may not die and that such oelung may not be the last. 19, 120 f. Nowhere have the sophists spoken more foolishly than about the sacrament of the last rites. 19, 121 The sacrament of oelung promises health and restoration of the sick, but this promise is fulfilled in few, indeed in none. 19, 121. Either the apostle must lie in the promise of recovery, or the oelung must not be a sacrament. 19, 121. If the healing is the last one, it does not make one healthy; but if it makes one healthy, it cannot be the last one. 19, 121. The promise of the sacraments is certain; that of the last oelung fails with most. 19, 121. Oelation was used by the first church to perform miraculous signs over the sick, but it has long since ceased. 19, 122. The fictitious oelung is not a sacrament, but a council of St. Jacobi, which may be followed by whoever wants to. 19, 122 f. Jacobus diligently assigned the promise of health and forgiveness of sins not to the oelung, but to the prayer of faith. 19, 123. Let us count the consecration among the sacraments that we have instituted, such as the consecration and sprinkling of salt and water. 19, 124.
Omeler. Nicolaus Omeler, later Luther's brother-in-law, carried Luthern in his arms to and from school as a child. 21b, 3055.
Onan. Onan's sin is what we call a sin of the soft, indeed a sodomite sin. 2, 1181.
Opera saperogationis. Opera supereroga- tionis, superfluous good works. 7, 1004 f.
only to be received and believed. 19, 272. To offer gold is to confess that Christ is the Lord of death, hell, devils and all creatures. 11, 420. To offer incense is to confess Christ as a priest who mediates between God and us. 11, 421. To offer myrrh is to confess that Christ died and yet remained incorrupt, that is, that death was overcome in life. 11, 422. He who sacrifices his body to God also sacrifices his tongue and mouth to preach, confess and praise God's grace. 12, 318. He who has sacrificed, and has remembered in the sacrifice of the right lamb, Christ, has become blessed through and in faith in the Christ to come. 7, 2030. Since it is said of Jacob that he sacrificed to the God of his father, the same should be understood to mean that he preached the gospel of the Son of God. 2, 1752. How one should sacrifice oneself to every single person in God. 4, 518. The right sacrifice does not come with money, but that one believes from the heart that our works are nothing, but God's mercy, given to us in Christ, does it. 3, 879. Christ sacrificed his own innocent blood once for all the sins of the world through his death on the cross, which was his altar. 5, 1023. Christ says: Take, eat and drink of this bread and cup; he does not say: Offer bread and wine. 1, 904. No one can offer Christ's body and blood because he has done it himself. 1, 904. Christ never offered bread and wine, but distributed them to his disciples; therefore, the church does not offer bread and wine, but distributes them to the faithful. 1, 904. The fact that the Son of God had to be sacrificed on the cross and shed his blood should have an effect in us, so that we are seriously frightened because of our sins. 12, 487. Christ did not offer bread and wine in his last supper. 19, 1107. Paul commands us in the Sacrament not to offer or do anything, but to take, eat and drink. 19, 1113. In the papacy, regardless of the fact that Christ sacrificed Himself on the cross and suffered for us, they preach that we ourselves should be priests and sacrifice by works 2c. 13, 460. The papists offer a work in the mass, Christ demands faith; they give to God, Christ promises to man. 19, 1110. The papists offer the body and the blood every day, in innumerable places throughout the world, as if the one sacrifice of Christ were not enough for them. 10, 1564.
Oppositum in adjecto. The idiom oppositum in adjecto. 7, 247. Orders. The holy orders and right foundations, instituted by God, are these three: the preaching ministry, the marriage ministry, the secular ministry. 20, 1098. The orders of St. Benedict, St. Bernard, St. Carthaeus and all others who avoid flesh and the like out of necessity and commandment, as if it were sin, are against Christ. 19, 601. There is nowhere a spiritual order or sect or any other part of the church in which one lives according to the commandments of God. 18, 1571. No order has the power to make the whole person and being different and new; therefore it is flesh and does not belong in the kingdom of heaven; if it does not go to heaven, it goes to the devil. 11, 2226. All orders rage and rage against the one order of Christ; thus they confess that they are the order of the devil, and that this order must be the one true order. 10, 1005. The orders put the hope of salvation on the ceremonies; therefore they deny Christ, in whom alone is reconciliation and life. 9, 1484. He who cannot take comfort in the fact that Christ came for the sake of sinners and died for them 2c. will be a thousand times less able to take comfort in his order 2c. 9, 1123. There is no greater disunity than among the orders, that it has all been divided: the Augustinian against the Order of Preachers, the Carthusian against the Barefoot. 9, 1057. 1222. One has had many orders in the desert, as, Benedictine monasteries, the Carthusians, the Forest Brothers and field monasteries. 7, 1338. The originators and teachers of spiritual orders and sects thought that their conduct was pleasing to God according to their own thoughts. 3, 1417. In the papacy, all the various orders had the
Ordination certificate. Ordination certificate for Jakob Stigel 21b, 2192; for Anton Otto from Herzberg, to Hainichen 21b, 2276; for Johann Nandelstat 21b, 2351; for Wenceslaus Kilmann 21a, 1329; 21b, 2354; for Johann Fischer to Rudolstadt 21b, 2449 f.; for Heinrich Bock from Hameln 21b, 2456; for Balthasar Hausmann 21b, 2749 f.; for Nic. Gallus 21b, 2859 f.; for Joh. Reibitz 21b, 3020; for Prince Georg von Anhalt as bishop of Merseburg 21b, 3129 f.; for Christoph Longolius 21b, 3022 f.
Ordain. We Lutherans are not heretics, the papists themselves must confess that, therefore they should let our ordaining and ordaining be right. 19, 1267. Ordaining shall mean and be called and command the parish office, which has and must have the power of Christ and his church without all Chresem and plates. 2c. 19, 1268. Ordination or Chresem is quite distinct from ordination or calling to the common Christian office of preaching.
order. Everything goes as God orders it, and we encounter nothing unless provided and sent by him. 3, 636.
Order. This is the prophetic order, which the Holy Scriptures follow everywhere, that they first frighten the hearts by the knowledge of sins, and then restore them by the promise of grace in Christ. 6, 13. Christ wants to suffer hardship before Peter takes up the sword, because God's order would be disrupted and destroyed. 8, 871. The term "human order" means laws or commands and what they command to be done. 9, 1035. If one had the people and persons who earnestly desired to be Christians, the order and manner of worship would soon be made. 10, 229. Since there must be a certain outward discipline, the gospel permits that orders be made in the church about feasts, about times, about places 2c. 9, 584. The right order that should go and remain in the church is far better than that of the pope, who makes an order not of offices but of outward authority. 13, 1241.
Organ. The organ and various chants do nothing for the spirit, which is also more destroyed and extinguished by such tickling. 18, 1555. At the vigils, masses and times of the day, one has recently invented some stimulation of the senses, as the organ is and some singing 2c. 18, 1555.
Origen. Origen neglects the faith and treats the moral doctrine, as in the letter to the Hebrews, where he deals with the priesthood. 22, 1894. Origen, Jerome and their peers did not know how far Moses ministered. 3, 1006. Origen did not clearly indicate how far Moses serves us. 3, 17. Origen and others have been tossing and turning in their interpretation of Gen. 2, 8-14. 3, 62. In times past, the books of Origen were forbidden; he gave too much to the spiritual sense, which was not necessary, and abandoned the necessary sense of Scripture. 18, 1307. Origen gave the apostate Porphyrius just cause to ridicule Christian scholarship by the ambiguity he gave to sacred Scripture. 4, 1304. Origen taught that the historical understanding of Scripture is the literal one, which one must despise, and accept only the spiritual one. 4, 1304. Origen
Origen is almost a prince and king over allegories, and has made the whole Bible quite full of such secret interpretations, which are of no value. 3, 692. Origen has done much harm to Christ with his allegories. 3, 693 Origen seduced himself and his disciples and the whole world with allegories. 3, 694: Origen's and other allegories are inconsistent and pagan. 3, 767. Origen, Jerome, and their ilk make many a sense with their allegories from the sacred Scriptures. 5, 1169. Origen and Jerome make only prescriptions for life out of the spiritual interpretations, which could just as well be taught by the pagans. 6, 455 f. Origen compares the union of divine and human nature to a glowing iron, as the fire permeates the iron and mixes itself into the whole iron. 7, 2162. Origen and other holy fathers have been highly mistaken, since they have wanted to compare reason and worldly 'justice with the articles of the Christian faith. 7, 2278 f. The first originators of the error that Paul alone speaks of the ceremonial law were Origen and Jerome, who were subsequently followed by all scholastics. 9, 244. One should not run over the examples of faith in the old histories as Origen and Jerome do, as if they were useless, dead histories. 14, 1906. Origen and Jerome with all their followers are perniciously mistaken, since they deny that by "flesh" is to be understood the godless mind. 18, 1877. Origen abandoned Luther when, trusting him, he began to interpret the Letter to the Hebrews, as did Jerome. 22, 1894.
Orimasda. At Ur in Chaldea, they served Orimasda, that is, the sacred fire. 1, 1665.
Orlamünder, the. The people of Orlamünde had no right to elect a pastor on someone else's salary, because it was the prince's right and his order. 20, 169. Letter of the council and the congregation of Orlamünde to Luther, in which they complain that he considers them heretics and false spirits 2c. 15, 2037: The people of Orlamünde ask Luther to appear before them to discuss the matter. 15, 2038: Luther's action with the council and the congregation of Orlamünde concerning Carlstadt. 15, 2039. At Orlamünde, Luther was glad that he was not thrown out with stones and dirt, since some, when he left the city, wished death and the devil on him. 15, 2052.
Oertel. Facultätszeugniß für Veit Oertel, den von der Stadt Winsheim neuberufenen Diener des Worts. 21a, 1713 f.
Ortwin. Ortwin is the main hero in the Letters of the Dark Ones. 15, 2546.
Osanna. "Osanna" [Hosanna] means in German as much as: HErr, hilf; HErr, geben Glück! 13, 8.
Osiander. Nothing makes Osiander so arrogant as his idleness, for he has only two sermons to preach during the week and has four hundred guilders for his salary. 22, 679. Luther said: "Osiander would also cause a cult, because his ingenuity would be that he would have to run over the mouths of others and rebuke them. 22, 679. We have Germanized the Bible, but Osiander takes a word or two from our translation, masters them, so that he would have it much better Germanized. 22, ^679. When Luther became ill at Schmalkalden, Osiander preached publicly against what Luther had said before in a sermon, although he did not mention Luther's name. 22, 679 f. Osiander reports to Luther what happened at the Imperial Diet before the Augsburg Confession was handed over. 21a, 1495 f. Luther exhorts Osiander, who is weary of Nuremberg, to patience and perseverance. 21a, 1777. Luther exhorts Wenc. Link to kindness and leniency against Osiander's party in the matter of general absolution. 21b, 1836 f. Luther exhorts Andreas Osiander to conciliation in the matter of public absolution. 21b, 1851 ff. Luther exhorts Wenc. Link to patience and forbearance against Osiander. 21b, 1853 f. Luther consoles Andreas Osiander over the loss of his wife and daughter. 21b, 3104 f.
Oesterreichn, the. Luther asks the council of Torgau to help the husband of Franz Oesterreich to his rights. 21b, 2871.
Oswald. Instruction of the Elector for Johann Oswald, Amtmann in Eisenach, to Luther. 15, 1985.
Ottensaß. Luther informs the imprisoned mayor Hans Ottensatz that he has interceded for him with the Landgrave of Hesse and his court preacher. 21a, 925.
Oettingen. Luther reports to Count Ludwig of Oettingen that M. Georg Karg has been ordained, as he requested. 21b, 2366.
Otto. Luther admonishes the preachers at Nordhausen, M. Antonius Otto and M. Johann Spangenberg, not to disturb the harmony for the sake of minor matters. 21b, 2946.
Ovidius. Ovidius is an excellent poet, surpasses the others all with pretty sayings, which he summarizes masterfully and sweetly in one verse. 22, 1564. Ovid says very delicately: "Ward off evil when it begins; for where it gets out of hand, help comes too slowly. 5, 884. Ovid says: "They come to see; they come to be seen. 3, 1308. Ovid lies: Believe me that my life is quite different from my poems. 3, 1304.