Martin Luther's Basic Theological Writings – ed. Timothy F. Lull and William R. Russell

Part VI: Luther on Ethics

A SERMON ON PREPARING TO DIE (1519)

Sixth, to recognize the virtues[4] of the sacraments, we must know the evils which they contend with and which we face. There are three such evils: first, the terrifying image of death; second, the awesomely manifold image of sin; third, the unbearable and unavoidable image of hell and eternal damnation.[5] Every other evil issues from these three and grows large and strong as a result of such mingling.

Death looms so large and is terrifying because our foolish and fainthearted nature has etched its image too vividly within itself and constantly fixes its gaze on it. Moreover, the devil presses man to look closely at the gruesome mien and image of death to add to his worry, timidity, and despair. Indeed, he conjures up before man’s eyes all the kinds of sudden and terrible death ever seen, heard, or read by man. And then he also slyly suggests the wrath of God with which he [the devil] in days past now and then tormented and destroyed sinners. In that way he fills our foolish human nature with the dread of death while cultivating a love and concern for life, so that burdened with such thoughts man forgets God, flees and abhors death, and thus, in the end, is and remains disobedient to God. We should familiarize ourselves with death during our lifetime, inviting death into our presence when it is still at a distance and not on the move. At the time of dying, however, this is hazardous and useless, for then death looms large of its own accord. In that hour we must put the thought of death out of mind and refuse to see it, as we shall hear. The power and might of death are rooted in the fearfulness of our nature and in our untimely and undue viewing and contemplating of it.

That is not the fitting time to meditate on sin. That must be done during one’s lifetime. Thus the evil spirit turns everything upside down for us. During our lifetime, when we should constantly have our eyes fixed on the image of death, sin, and hell—as we read in Psalm 51[:3], “My sin is ever before me”—the devil closes our eyes and hides these images. But in the hour of death when our eyes should see only life, grace, and salvation, he at once opens our eyes and frightens us with these untimely images so that we shall not see the true ones.

The only thing to do with these pictures at that time is to combat and expel them. Indeed, where they are found alone and not in conjunction with other pictures, they belong nowhere else than in hell among the devils. But he who wants to fight against them and drive them out will find that it is not enough just to wrestle and tussle and scuffle with them. They will prove too strong for him, and matters will go from bad to worse. The one and only approach is to drop them entirely and have nothing to do with them. But how is that done? It is done in this way: You must look at death while you are alive and see sin in the light of grace and hell in the light of heaven, permitting nothing to divert you from that view.

you must not view or ponder death as such, not in yourself or in your nature, nor in those who were killed by God’s wrath and were overcome by death. If you do that you will be lost and defeated with them. But you must resolutely turn your gaze, the thoughts of your heart, and all your senses away from this picture and look at death closely and untiringly only as seen in those who died in God’s grace and who have overcome death, particularly in Christ and then also in all his saints.

It points to Christ and his image, enabling you to say when faced by the image of death, sin, and hell, “God promised and in his sacraments he gave me a sure sign of his grace that Christ’s life overcame my death in his death, that his obedience blotted out my sin in his suffering, that his love destroyed my hell in his forsakenness. This sign and promise of my salvation will not lie to me or deceive me. It is God who has promised it, and he cannot lie either in words or in deeds.” He who thus insists and relies on the sacraments will find that his election and predestination will turn out well without his worry and effort.[9]

But then the devil comes along and whispers into your ear, “But suppose you received the sacraments unworthily and through your unworthiness robbed yourself of such grace?” In that event cross yourself[11] and do not let the question of your worthiness or unworthiness assail you. Just see to it that you believe that these are sure signs, true words of God, and then you will indeed be and remain worthy.

You must trust in the priest’s absolution as firmly as though God had sent a special angel or apostle to you, yes, as though Christ himself were absolving you.

he who receives the sacraments has a great advantage, for he has received a sign and a promise from God with which he can exercise and strengthen his belief that he has been called into Christ’s image and to his benefits. The others who must do without these signs labor solely in faith and must obtain these benefits with the desires of their hearts. They will, of course, also receive these benefits if they persevere in that same faith.

I would rather deny all the world and myself than doubt my God’s trustworthiness and truthfulness in his signs and promises. Whether worthy or unworthy of him, I am, according to the text and the declaration of this sacrament, a member of Christendom. It is better that I be unworthy than that God’s truthfulness be questioned. Devil, be gone if you advise me differently!”

TEMPORAL AUTHORITY: TO WHAT EXTENT IT SHOULD BE OBEYED (1523)

what more should God do to persuade you to accept death willingly and not to dread but to overcome it? In Christ he offers you the image of life, of grace, and of salvation so that you may not be horrified by the images of sin, death, and hell. Furthermore, he lays your sin, your death, and your hell on his dearest Son, vanquishes them, and renders them harmless for you. In addition, he lets the trials of sin, death, and hell that come to you also assail his Son and teaches you how to preserve yourself in the midst of these and how to make them harmless and bearable. And to relieve you of all doubt, he grants you a sure sign, namely, the holy sacraments. He commands his angels, all saints, all creatures to join him in watching over you, to be concerned about your soul, and to receive it. He commands you to ask him for this and to be assured of fulfillment. What more can or should he do? From this you can see that he is a true God and that he performs great, right, and divine works for you. Why, then, should he not impose something big upon you (such as dying), as long as he adds to it great benefits, help, and strength, and thereby wants to test the power of his grace. Thus we read in Psalm 111[:2], “Great are the works of the Lord, selected according to his pleasure.” Therefore, we ought to thank him with a joyful heart for showing us such wonderful, rich, and immeasurable grace and mercy against death, hell, and sin, and to laud and love his grace rather than fearing death so greatly. Love and praise make dying very much easier, as God tells us through Isaiah, “For the sake of my praise I restrain it [wrath] for you, that I may not cut you off.”[15] To that end may God help us. Amen.

If the emperor were to take a castle or a city from them or command some other injustice, we should then see how quickly they would find themselves obliged to resist the emperor and disobey him. But when it comes to fleecing the poor or venting their spite on the word of God, it becomes a matter of “obedience to the imperial command.”

For this reason God has ordained two governments: the spiritual, by which the Holy Spirit produces Christians and righteous people under Christ; and the temporal, which restrains the un-Christian and wicked so that—no thanks to them—they are obliged to keep still and to maintain an outward peace.

Hence, a man who would venture to govern an entire country or the world with the gospel would be like a shepherd who should put together in one fold wolves, lions, eagles, and sheep, and let them mingle freely with one another, saying, “Help yourselves and be good and peaceful toward one another. The fold is open, there is plenty of food. You need have no fear of dogs and clubs.” The sheep would doubtless keep the peace and allow themselves to be fed and governed peacefully, but they would not live long, nor would one beast survive another.

In what concerns you and yours, you govern yourself by the gospel and suffer injustice toward yourself as a true Christian; in what concerns the person or property of others, you govern yourself according to love and tolerate no injustice toward your neighbor.

The same is true of all other parts of the Old Testament; it is not wrong to ignore them and it is not wrong to abide by them, but it is permissible and proper either to follow them or to omit them. Indeed, if it were necessary or profitable for the salvation of one’s neighbor, it would be necessary to keep all of them. For everyone is under obligation to do what is for his neighbor’s good, be it Old Testament or New, Jewish or Gentile, as Paul teaches in 1 Corinthians 12. For love pervades all and transcends all; it considers only what is necessary and beneficial to others, and does not ask whether it is old or new. Hence, the precedents for the use of the sword also are matters of freedom, and you may follow them or not. But where you see that your neighbor needs it, there love constrains you to do as a matter of necessity that which would otherwise be optional and not necessary for you either to do or to leave undone. Only do not suppose that you will thereby become righteous or be saved—as the Jews presumed to be saved by their works—but leave this to faith, which without works makes you a new creature.

Be not so wicked, my friend, as to say, “A Christian may not do that which is God’s own peculiar work, ordinance, and creation.” Else you must also say, “A Christian must not eat, drink, or be married,” for these are also God’s work and ordinance. If it is God’s work and creation, then it is good, so good that everyone can use it in a Christian and salutary way, as Paul says in 2 Timothy 4[1 Tim. 4:4, 3], “Everything created by God is good, and nothing is to be rejected by those who believe and know the truth.” Under “everything created by God” you must include not simply food and drink, clothing and shoes, but also authority and subjection, protection and punishment.

Therefore, you should esteem the sword or governmental authority as highly as the estate of marriage, or husbandry, or any other calling which God has instituted. Just as one can serve God in the estate of marriage, or in farming or a trade, for the benefit of others—and must so serve if his neighbor needs it—so one can serve God in government, and should there serve if the needs of his neighbor demand it. For those who punish evil and protect the good are God’s servants and workmen. Only, one should also be free not to do it if there is no need for it, just as we are free not to marry or farm where there is no need for them.

The temporal sword or law is not essential to it, but only God’s Word and Spirit. It is by these that his people are ruled inwardly. This is the office which he also exercised then and still exercises now, always bestowing God’s Word and Spirit. And in this office the apostles and all spiritual rulers had to follow him. For in order to do their job right they are so busily occupied with the spiritual sword, the Word of God, that they must perforce neglect the temporal sword and leave it to others who do not have to preach, although it is not contrary to their calling to use it, as I have said. For each one must attend to the duties of his own calling.

From all this we gain the true meaning of Christ’s words in Matthew 5[:39], “Do not resist evil,” etc. It is this: A Christian should be so disposed that he will suffer every evil and injustice without avenging himself; neither will he seek legal redress in the courts but have utterly no need of temporal authority and law for his own sake. On behalf of others, however, he may and should seek vengeance, justice, protection, and help, and do as much as he can to achieve it. Likewise, the governing authority should, on its own initiative or through the instigation of others, help and protect him too, without any complaint, application, or instigation on his own part. If it fails to do this, he should permit himself to be despoiled and slandered; he should not resist evil, as Christ’s words say.

Thus the word of Christ is now reconciled, I believe, with the passages which establish the sword, and the meaning is this: No Christian shall wield or invoke the sword for himself and his cause. In behalf of another, however, he may and should wield it and invoke it to restrain wickedness and to defend godliness. Even as the Lord says in the same chapter [Matt. 5:34–37], “A Christian should not swear, but his word should be Yes, yes; No, no.” That is, for himself and of his own volition and desire, he should not swear. When it is needful or necessary, however, and salvation or the honor of God demands it, he should swear. Thus, he uses the forbidden oath to serve another, just as he uses the forbidden sword to serve another.

For, as has been said, love of neighbor is not concerned about its own; it considers not how great or humble, but how profitable and needful the works are for neighbor or community.

In the former case, the temporal authority punishes too much; in the latter case, it punishes too little. To err in this direction, however, and punish too little is more tolerable, for it is always better to let a scoundrel live than to put a godly man to death. The world has plenty of scoundrels anyway and must continue to have them, but godly men are scarce.

The temporal government has laws which extend no further than to life and property and external affairs on earth, for God cannot and will not permit anyone but himself to rule over the soul. Therefore, where the temporal authority presumes to prescribe laws for the soul, it encroaches upon God’s government and only misleads souls and destroys them.

If your prince or temporal ruler commands you to side with the pope, to believe thus and so, or to get rid of certain books, you should say, “It is not fitting that Lucifer[38] should sit at the side of God. Gracious sir, I owe you obedience in body and property; command me within the limits of your authority on earth, and I will obey. But if you command me to believe or to get rid of certain books, I will not obey; for then you are a tyrant and overreach yourself, commanding where you have neither the right nor the authority,” etc. Should he seize your property on account of this and punish such disobedience, then blessed are you; thank God that you are worthy to suffer for the sake of the divine word. Let him rage, fool that he is; he will meet his judge. For I tell you, if you fail to withstand him, if you give in to him and let him take away your faith and your books, you have truly denied God.

If a prince should happen to be wise, upright, or a Christian, that is one of the great miracles, the most precious token of divine grace upon that land. Ordinarily the course of events is in accordance with the passage from Isaiah 3[:4], “I will make boys their princes, and gaping fools[45] shall rule over them”; and in Hosea 13[:11], “I will give you a king in my anger, and take him away in my wrath.” The world is too wicked, and does not deserve to have many wise and upright princes. Frogs must have their storks.[46]

A prince must follow this example and proceed in fear; he must depend neither upon dead books nor living heads, but cling solely to God, and be at him constantly, praying for a right understanding, beyond that of all books and teachers, to rule his subjects wisely.

TO THE COUNCILMEN IN ALL CITIES IN GERMANY THAT THEY SHOULD ESTABLISH AND MAINTAIN CHRISTIAN SCHOOLS (1524)

We certainly want to provide not only for our children’s bellies, but for their souls as well.” At least that is what truly Christian parents would say about it.

O my beloved Germans, buy while the market is at your door; gather in the harvest while there is sunshine and fair weather; make use of God’s grace and word while it is there! You should know that God’s word and grace is like a passing shower of rain which does not return where it has once been. It has been with the Jews, but when it’s gone it’s gone, and now they have nothing. Paul brought it to the Greeks; but again when it’s gone it’s gone, and now they have the Turk.[6] Rome and the Italians also had it; but when it’s gone it’s gone, and now they have the pope. And you Germans need not think that you will have it forever, for ingratitude and contempt will not make it stay. Therefore, seize it and hold it fast, whoever can; for lazy hands are bound to have a lean year.

Ah, you say, but all that is spoken to the parents; what business is it of councilmen and the authorities? Yes, that is true; but what if the parents fail to do their duty? Who then is to do it? Is it for this reason to be left undone, and the children neglected? How will the authorities and council then justify their position, that such matters are not their responsibility?

Since a city should and must have [educated] people, and since there is a universal dearth of them and complaint that they are nowhere to be found, we dare not wait until they grow up of themselves; neither can we carve them out of stone nor hew them out of wood. Nor will God perform miracles as long as men can solve their problems by means of the other gifts he has already granted them. Therefore, we must do our part and spare no labor or expense to produce and train such people ourselves. For whose fault is it that today our cities have so few capable people?

There is a vast difference therefore between a simple preacher of the faith and a person who expounds Scripture, or, as St. Paul puts it [1 Cor. 12:28–30; 14:26–32], a prophet. A simple preacher (it is true) has so many clear passages and texts available through translations that he can know and teach Christ, lead a holy life, and preach to others. However, when it comes to interpreting Scripture, working with it on one’s own, and disputing with those who cite it incorrectly; then such a preacher is unequal to the task that cannot be done without languages. Now there must always be such prophets in the Christian church who can dig into Scripture, expound it, and carry on disputations. A saintly life and right doctrine are not enough. Hence, languages are absolutely and altogether necessary in the Christian church, as are the prophets or interpreters; although it is not necessary that every Christian or every preacher be such a prophet, as St. Paul points out in 1 Corinthians 12[:4–30] and Ephesians 4[:11].

although faith and the gospel may indeed be proclaimed by simple preachers without knowledge of languages, such preaching is flat and tame; people finally become weary and bored with it. It falls to the ground. But where the preacher is versed in the languages, there is a freshness and vigor in his preaching, Scripture is treated in its entirety, and faith finds itself constantly renewed by a continual variety of words and illustrations.

If children were instructed and trained in schools, or wherever learned and well-trained schoolmasters and schoolmistresses were available to teach the languages, the other arts, and history; then they would then hear of the doings and sayings of the entire world, and how things went with various cities, kingdoms, princes, men, and women. Thus, they could in a short time set before themselves as in a mirror the character, life, counsels, and purposes—successful and unsuccessful—of the whole world from the beginning; on the basis of which they could then draw the proper inferences and in the fear of God take their own place in the stream of human events.

Now since the young must always be hopping and skipping, or at least doing something that they enjoy, and since one cannot very well forbid this—nor would it be wise to forbid them everything—why then should we not set up such schools for them and introduce them to such studies? By the grace of God it is now possible for children to study with pleasure and in play languages, or other arts, or history. Today, schools are not what they once were, a hell and purgatory in which we were tormented with casualibus and temporalibus,[27] and yet learned less than nothing despite all the flogging, trembling, anguish, and misery.

no effort or expense should be spared to provide good libraries or book repositories, especially in the larger cities which can well afford it. If the gospel and all the arts are to be preserved, they must be set down and held fast in books and writings (as was done by the prophets and apostles, as I have said above). This is essential, not only that those who are to be our spiritual and temporal leaders may have books to read and study, but also that the good books may be preserved and not lost, together with the arts and languages which we now have by the grace of God.

WHETHER ONE MAY FLEE FROM A DEADLY PLAGUE (1527)

In the same way we must and we owe it to our neighbor to accord him the same treatment in other troubles and perils, also. If his house is on fire, love compels me to run to help him extinguish the flames. If there are enough other people around to put the fire out, I may either go home or remain to help. If he falls into the water or into a pit I dare not turn away but must hurry to help him as best I can. If there are others to do it, I am released. If I see that he is hungry or thirsty, I cannot ignore him but must offer food and drink, not considering whether I would risk impoverishing myself by doing so.

Anyone who does not do that for his neighbor, but forsakes him and leaves him to his misfortune, becomes a murderer in the sight of God, as St. John states in his epistles, “Whoever does not love his brother is a murderer,” and again, “If anyone has the world’s goods, and sees his brother in need [yet closes his heart against him], how does God’s love abide in him?” [1 John 3:15, 17].

When anyone is overcome by horror and repugnance in the presence of a sick person he should take courage and strength in the firm assurance that it is the devil who stirs up such abhorrence, fear, and loathing in his heart.

If you wish to serve Christ and to wait on him, very well, you have your sick neighbor close at hand. Go to him and serve him, and you will surely find Christ in him, not outwardly but in his word. If you do not wish or care to serve your neighbor you can be sure that if Christ lay there instead you would not do so either and would let him lie there. Those are nothing but illusions on your part which puff you up with vain pride, namely, that you would really serve Christ if he were there in person. Those are nothing but lies; whoever wants to serve Christ in person would surely serve his neighbor as well.

Others sin on the right hand. They are much too rash and reckless, tempting God and disregarding everything which might counteract death and the plague. They disdain the use of medicines; they do not avoid places and persons infected by the plague, but lightheartedly make sport of it and wish to prove how independent they are. They say that it is God’s punishment; if he wants to protect them he can do so without medicines or our carefulness. This is not trusting God but tempting him. God has created medicines and provided us with intelligence to guard and take good care of the body so that we can live in good health.

What should a diligent pastor do with such people who neglect both body and soul? They live and die like beasts in the field. They want us to teach them the gospel at the last minute and administer the sacrament to them as they were accustomed to it under the papacy when nobody asked whether they believed or understood the gospel but just stuffed the sacrament down their throats as if into a bread bag.