“Hujusmodi officiosa mendacia, charitable lies, in which I lie for someone else’s sake, non incommodat, but rather does him a service. Sic filia Saul.… Illi [magi] mentiuntur, quia sciunt eius object to be murderous, et tamen non est mendacium, quia quando aliquid loquor ex bono corde, non est.… Ergo mendacium [est] quando my heart is bad and false erga proximum.… Si etiam seduxissem [misled others], how I should rejoice over my trickery, si ita ad salutem seducerem homines.… Monachi in totum volunt dici veritatem. Sed audistis, etc.” (Weim. ed., 27, .)
Hence, as the concluding words show, Luther was of opinion that the “monks” went too far in insisting on the truth everywhere.
Elsewhere Luther is disposed to follow the teaching of his Nominalist masters and to see in certain apparent lies (e.g. in that told by Abraham about his “sister” Sara) the result of divine inspiration. (Cp. “Opp. lat. exeg.,” 3, sq.) “Hoc ipsum consilium ex fide firmissima et ex Spiritu Sancto fuisse profectum iudicem.” Abraham was moved by the Holy Ghost to take steps to save his person and thus ensure the fulfilment of the Divine promises made to his posterity. “Quæ fiunt ad gloriam Dei et verbum eius ornandum et commendandum, hæc recte fiunt et merito laudantur.”
Gabriel Biel, a representative Nominalist, admits that a sort of inspiration may sometimes make lawful what God has forbidden: He says, e.g.:
“Nam lex [non mentiendi] quantum ad id, ubi concurrit familiare consilium Spiritus Sancti, per ipsum Spiritus Sancti consilium revocatur, et ita non erit contra conclusionem et, ubicunque cum mendacio, secundo modo accepto, concurrit consilium Spiritus Sancti, ibi excusatur a peccato; et per hoc multa mendacia excusari possent.” (In III Sent. dist. 38, q. unica.)
Biel appeals to St. Augustine’s excuse of Jacob’s lie to his father Isaac, and then proceeds to justify it on Nominalist grounds; the “potentia Dei absoluta” can make lies lawful; by virtue of this “potentia” the Holy Ghost, in such inspired cases, can suspend for the while the prohibition. Biel himself had only the Old Testament instances in view, but the theory was a dangerous one.
13. Luther’s lack of the missionary spirit
Walter Köhler in his article “Reformation und Mission” (in the Swiss “Theologische Zeitschrift,” 1911, p-60) seeks to find the reason for the Reformers’ lack of interest in the Missions. (See above, vol. iii., ff.) It cannot be simply because they were too busy with Rome, for this might indeed explain their not sending out missionaries but not the fact that even the thought of so doing never occurred to them. Yet a movement which professed to be Evangelical and to take as its standard the Apostolic Church should surely have concerned itself more about the heathen.
Against those who argue that the absence of missionary effort was due to Luther’s eschatological expectations and his belief in the nearness of the Last Day, Köhler points out that the teaching of history rather shows that such expectations, far from hindering, tend to promote missionary work. He alludes, for instance, to the rapid spread of Christianity at a time when the Second Coming was thought so near. He might also have referred to the case of St. Gregory the Great, who, though he believed the end of the world to be imminent, did not scruple to send his missionaries to England.
Others have said that the Reformers had no knowledge of the number of the heathen. But, as Köhler urges, though their knowledge was small compared with ours, yet they were not wholly ignorant of the state of things. They had at least heard of the discovery of America, as we see, for instance, from a sermon of Luther (Weim. ed., 10, 1, 1, ), where he says: “Quite recently many islands and lands have been found, to which, so far, in fifteen hundred years, nothing of this grace (of the Gospel) has been proclaimed.”
The real reason is found by Köhler in the exegesis and theology of the Reformers: Luther, for instance, opined that the Apostles alone had been commanded to carry the Gospel throughout the world. He also followed the olden view that the Apostles had actually preached the Gospel to the very ends of the earth. Hence, since Apostolic times, no one is any longer under any obligation to preach Christ everywhere; we are now no longer apostles, but merely parish-priests.
His theology also comes into play in this. For God alone calls men to faith and salvation; He it is Who assembles His elect from among the heathen. But if it is God alone who arouses the faith in helpless man, then organised activity is useless. True to his principles the Reformer left the conversion of the heathen in the hands of God. To him an organised mission would have seemed to partake of the evil nature of work-service.
14. Notes
In vol. iv., the author rather too hastily expresses wonder that Luther should have spoken of Pope Alexander VI as an “unbelieving Marane.” Luther, however, in so doing was merely re-echoing what had been said in Rome. Cp. Pastor, “History of the Popes” (Engl. Trans., vol. vi., ): “When Julius II, who was an implacable enemy of the Borgia, occupied the Papal Chair, it became usual to speak of Alexander as a ‘Maraña.’” Cp. also, ib., f. “His [Julius’s] dislike for this family was so strong that on the 26th of November, 1507, he announced that he would no longer inhabit the Appartamento Borgia, as he could not bear to be constantly reminded by the fresco portraits of Alexander of ‘those Marañas of cursed memory.’” (Note of the English Editor.)
In connection with the bishopric of Meissen (above, vol. v., ff., etc.) we may quote a few words from the correspondence of its occupant. They will show how the Bishops, while taking no steps themselves, were vexed with the Pope and Kaiser for doing so little to obviate the danger to religion. Johann von Maltitz, Bishop of Meissen, wrote on Oct. 16, 1540, as follows to Johann Fabri, Bishop of Vienna (Cardauns, “Nuntiaturberichte,” 6, ):
“Nihil imprimitur contra hanc sectam [Lutheranam] nec quisquam tale quid vendere audet, nam cum magna potentia regunt, quibus contra ne mutire quisquam aliquid audet, et quidquid visitatores et Lutherus in rebus spiritualibus ordinant, id exequi et servari per omnes debet et episcopi mandata nihil efficiunt.”
On Dec. 10, 1540, he wrote to the same correspondent:
“Martini Lutheri secta egregie suum processum habet quotidieque augetur; timeo iram Dei super papam, Cæs. ac Regiam Mᵗᵉᵐ, quod eorum temporibus ac regimine religionem ita decrescere supprimique patiuntur, et Sᵗⁱ S. Maiestatibusque illorum iocose objicietur, esse adhuc pios aliquot homines, qui obedientes essent, si modo haberent, qui eos ita defenderet. Videmus autem, quod quicquid Lutherani præsumunt, id patitur et locum habet et quod plures religionis sectæ efflagitantur ac dantur quam obedientiæ (sic). Misniæ adhuc nulla divina exequi audemus. Intrusus est nobis vi in nostram ecclesiam quidam Lutheranus concionator.… Sane ferme in omnibus locis male agitur quantum ad religionem.” (Ib., f.)
Life of Luther by Gustav Just
Translated by F. W. Herzberger
CONTENTS
CHAPTER I.
CHAPTER II.
CHAPTER III.
CHAPTER IV.
CHAPTER V.
CHAPTER VI.
CHAPTER VII.
CHAPTER VIII.
CHAPTER IX.
CHAPTER X.
CHAPTER XI.
CHAPTER XII.
CHAPTER XIII.
CHAPTER XIV.
CHAPTER XV.
CHAPTER XVI.
CHAPTER XVII.
CHAPTER XVIII.
CHAPTER XIX.
CHAPTER XX.
Motto:
Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow considering the end of their conversation.
Hebrews 13, 7.
CHAPTER I.
The Christians of the First Century.
1. THE APOSTLES of the Lord. When our Lord and Savior Jesus Christ bid farewell to His disciples on the Mount of Olives, and ascended into heaven, He commanded them to tarry in Jerusalem until they were endued with power from on high. In this power they were to go forth into all the world and bear witness of that which they had seen and heard. He said unto them: “But ye shall recei
ve power after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth,” Acts 1, 8.
The disciples faithfully executed this command of the Lord; for after the day of Pentecost upon which they had received the Holy Ghost, they went forth and proclaimed the Gospel of Christ crucified in Jerusalem, in Judaea, in the surrounding countries, and in the whole world. They baptized Jews and heathen, and everywhere founded Christian congregations. But at once the word of the Lord was fulfilled: “If they have persecuted me, they will also persecute you,” John 15, 20. For the spreading of Christianity aroused bitter enmity among Jews and Gentiles against the disciples of the Lord. James, the brother of John, was the first of the apostles to suffer martyrdom at Jerusalem. We are told: “When the officer, who was to bring him into court, saw how steadfastly James adhered to his faith in Christ, he was so affected, that he confessed himself likewise a Christian. Thus both of them were condemned. While they were being led away he begged James to forgive him, whereupon the apostle replied, ‘Peace be with thee,’ and kissed him.” Hereupon both were beheaded at the command of Herod Agrippa.
The Apostle Peter.
When Herod saw that this pleased the Jews, he had Peter also apprehended and cast into prison, from which the apostle was miraculously delivered by an angel. Fearlessly he continued to preach Christ and founded many congregations in Asia Minor. The legend says that he was crucified under Emperor Nero at Rome.
The Evangelist Matthew.
James, the Lord’s brother, was bishop of the congregation at Jerusalem. Because of his pious life, he was at first highly esteemed among the Jews. But finally he also became an object of their hatred. The legend reports that the high priest led him to the pinnacle of the temple and there commanded him to deny Christ. When, however, he boldly confessed his Savior, he was hurled to the ground below. Then the enraged mob pressed about him in order to stone him to death, when he cried out upon his knees, “I implore Thee, God Father, for them; for they know not what they do.” Then a tanner stepped up and killed him with a club.
The Evangelist John.
Philip is said to have perished in Phrygia, Bartholomew in Asia Minor, Thomas in India proper, and Andrew in Scythia.
John, at first, labored in Jerusalem, and later became pastor of the congregation at Ephesus. For a time he was banished to the Isle of Patmos, afterward, however, he was permitted to return to Ephesus. When, because of his advanced age, he could no longer preach nor walk, he would have himself carried into the assembly and would always address it in these words, “Little children, love one another.” He died a natural death, nearly one hundred years of age.
The Apostle Paul.
Chief of all the apostles was the apostle of the Gentiles, Paul. Although he did not belong to the twelve disciples of the Lord, he was, nevertheless, directly called and made a chosen vessel of the Lord. Before his conversion his name was Saul, and he belonged to the strict sect of the Pharisees. Being an enemy of the Lord’s disciples, he was gratified to see Stephen expire when stoned to death by the Jews. Soon thereafter he himself became a zealous persecutor of the Christians in Jerusalem, and wished to continue his cruel work also in Damascus. But on the way thither he was converted by the Lord and called to be an apostle. Thenceforth he preached the Gospel of the Savior of sinners, especially among the Gentiles, and soon many Christian congregations arose also among them. But he also shared the fate of the other apostles; he likewise suffered death for the doctrine of Christ. About 61 A. D. he was taken a prisoner to Rome. There he abode two years. Chained to a soldier he preached the Gospel in that city and wrote many letters to the congregations which had been founded by him among the Gentiles. For a short time he regained his liberty, but was imprisoned a second time. In 67 or 68 A. D. he suffered martyrdom, being beheaded under Nero.
2. The First Christian Congregations. “And they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers,” Acts 2, 42. This, in a few words, is the picture which the “Acts of the Apostles” paints of the first Christian congregation at Jerusalem. The first Christians were diligent and attentive hearers of God’s Word. Thereby they grew in knowledge and in the faith of the exalted Savior, and in His power they defied all temptations and persecutions. Through the Word they remained in communion with their Head, Jesus Christ, and practiced intimate fellowship with each other. This showed itself in breaking of bread, Holy Communion, and in their united praying, praising, and giving of thanks.
How intense their love was for their Savior and their brethren, we may see from the following words in the Acts: “And the multitude of them that believed were of one heart and of one soul; neither said any of them that aught of the things which he possessed was his own; but they had all things common. Neither was there any among them that lacked, for as many as were possessed of lands and houses sold them and brought the prices of the things that were sold, and laid them down at the apostles’ feet; and distribution was made unto every man according as he had need,” Acts 4, 34. 35. They were ready to sacrifice life itself for their Savior and for each other. After their Lord’s example they practiced charity towards their enemies, and prayed for them. They obtained favor with God and man, and the Lord added daily to the church such as should be saved. For many Jews forsook their national faith and joined the Christian congregation. True, some hypocrites and false Christians were found among them, as the example of Ananias and Sapphira plainly shows. As with the congregation at Jerusalem, so with all other Christian congregations of the first century the word of the apostles was the only rule and guide of faith and life.
The apostles were the first teachers of the congregations. Together with the apostles the presbyters and elders, sometimes also called bishops, presided over the congregations. It was their duty to conduct divine services and watch over faith and life of the congregations. They were assisted by the deacons and almoners to whom was entrusted the care for the poor and the sick. Sunday was chosen by the Christians as their day of public worship because on this day the Lord Jesus arose from the dead. At first the congregation assembled at the homes of its members. It was only later that churches were built for this purpose. At these services, spiritual hymns and psalms were sung, portions of the Holy Scriptures were read and explained, and prayers offered. Holy Communion was celebrated every Sunday, and was received by the entire congregation.
Strict discipline was practiced in the Christian congregation. If anyone walked disorderly, he was admonished; if, in spite of this, he continued impenitent, he was excluded from the Christian congregation as a heathen and publican, and not received again until he repented.
3. The Destruction of Jerusalem. At last the word of Jesus was fulfilled: “For the day shall come upon thee, that thine enemies shall cast a trench about thee and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another: because thou knewest not the time of thy visitation.” The terrible judgment drew near! The cruel Emperor Nero at that time ruled in Rome. Under him the Jews rebelled and drove the Romans from their country. Nero sent his general Vespasian to chastise the rebels. Victoriously he pressed forward. Soon thereafter Nero died, and Vespasian was recalled and himself elected emperor. His son Titus was to complete the chastisement of the Jews. In the spring of 70 A. D. he marched against Jerusalem with an enormous army and laid siege to the city. His demand that the Jews surrender, in order to save their city and magnificent temple, was rejected with scorn by the proud leaders. Titus at once cast a trench about the city, and bombarded it by means of catapults.
The Destruction of Jerusalem.
The condition of the city was frightful. It happened to be the time of the passover, and because of this festival more than two millions of people had assembled in Jerusalem. They were not at one among themselves; som
e were in favor of surrendering to the Romans, others were determined to resist to the last. The latter gained the ascendency, and filled with ferocity and desperation they fought against the Romans. No one dared even to speak of surrender, because the leaders had forbidden it under penalty of death. Soon frightful famine and much other misery arose. Everything was eaten, even the most disgusting things, as, for instance, the excrements of animals; yes, a woman of noble birth killed and devoured her own child. Epidemics broke out and carried off thousands. Because the corpses could not be buried, they were thrown over the walls and filled the trenches. Yet, in spite of this, the Jews would not surrender. Then Titus took the city by storm, and the Romans killed and slaughtered whatever came in their way. The temple was defended by the Jews with great stubbornness. Titus had commanded to preserve this building, but a soldier threw a firebrand into it, and soon the magnificent edifice was enveloped in flames. The city of Jerusalem was laid even with the ground, according to the word of the Lord: “Not one stone shall remain upon another,” Luke 19, 14.
The siege had lasted four months, and in this time one million of Jews had perished. The prisoners were led away, some being compelled to fight with wild beasts in the arena, others being sold into slavery. — But what had become of the Christians? As the swallows forsake the house whose walls the masons are tearing down, so the congregation of the Lord had left Jerusalem before the siege, and had found a refuge in the mountain village of Pella, on the Dead Sea, on the other side of the river Jordan.
CHAPTER II.
The Persecutions.
Collected Works of Martin Luther Page 904
