[1] Born at Steinheim, near Paderborn, in Westphalia; a proofreader in
Melchior Lotter's printing-house at Leipzig, with whose oldest son he
went to Wittenberg in 1519; professor of poetry at the university;
rector of the same, 1525; one of Luther's staunchest supporters;
rector of the school at Lunenberg, 1532 until his death in 1540.
Compare Enders, _Luther's Briewechsel_, II, 490; Tschackert, _op.
cit._, 203, and literature in Clemen, I, 426.
[2] _Resolutiones disputatio num de indulgentiarum Virtute_, 1518;
others think he refers to the Sermon _von Ablass und Gnade_, of the
same year.
[3] Sylvester Prierias and the Dominicans. Comp. Kostlin-Kawerau,
Luther, I, 189 ff.
[4] _Resolutiones super prop, xiii._, 1519.
[5] Comp. The Papacy at Rome, Vol. I, p. 392.
[6] Comp. Fr. Lepp, _Schlagworter des Ref. zeitalters_ (Leipzig,
1908), p. 62.
[7] The Franciscan Augustin Alveld. See Introduction, and compare
Lemmens, _Pater Aug. v. Alveld_ (Freiburg, 1599).
[8] Isidore Isolani. See Introduction.
[9] Luther pokes fun at the use of _revocatio_ with an objective
genitive.
[10] See above, p. 58, and compare Preserved Smith, _Luther's
Correspondence_, Vol. I, letter no. 265.
[11] Cf. _The Papacy at Rome_, Vol. I, p. 337. The title-page of
Alveld's treatise contained twenty-six lines.
[12] A satiric reference to a section in Alveld's treatise, on the
name of Jesus, which he spells IHSVH and brings proofs for this form
from the three languages, mentioned. See Seckendor, _Hist. Luth._,
lib. I, sect. 27, section lxx, add. ii.
[13] Alveld calls himself, on his title-page, _Franciscanus regularis
observantiae Sanctae Crucis_. The Observantines were Franciscan monks
of the stricter rule, who separated from the Conventuals in the XV.
Century. See _Prot. Realencyklopadie^3, VI, 213 ff.
[14] In the _Treatise on the Blessed Sacrament_; see above, p. 9.
[15] The universities of Cologne and Louvain had ratified Eck's
"victory" over Luther at the Leipzig Disputation. See Kostlin-Kawerau,
I, 266, 298.
[16] _De disputatione Lipsicensi_, 1519.
[17] _A venatione Luteriana Aegocerotis assertio_, 1519.
[18] Some theologians--e. g., Cajetan and Durandus--doubted whether
the Sacrament of Order was received by deacons; the Council of Trent
decided against them.--_Cath. Encyclop._, IV, 650.
[19] For Luther's opinion of Aristotle see above, pp. 146 f.
[20] The Franciscans are meant. The allusion may be to the seraphic
vision of St. Francis.
[21] See above, pp. 153 ff.
[22] A less lenient view was taken by Boniface Amerbach, writing to
his brother Basil at Basle, October 20, 1520: "The good man (Luther)
was not a little injured by the libel of a poor impostor, who, by
pretending that Martin had recanted, brought back even those who had
entered upon the way of truth to their former errors." See Smith, _op.
cit._, I, no. 316.
[23] The present did not last very long; see below, p. 292.
[24] So called because of the withholding of the wine from the laity.
[25] Cf. 1 Tim. 3:16. See Kostlin, _Theology of Luther_ (E. Tr.), I,
403; and below, pp. 258 f.
[26] The _Treatise on the Blessed Sacrament_, 1519.
[27] See page 174.
[28] See above, p. 10, note 1.
[29] _Decretal. Greg., lib. Ill, tit. xli, cap. 17_.
[30] Migne, XLIV, 699 f.
[31] _Verklarung etlicher Artikel_, 1520. _Weimer Ed._, VI, 80 11 ff.
[32] An allusion to his opponents' doctrine of the complete freedom of
the will, which Luther denied. Compare his _De servo arbitrio_ (1525).
_Weimar Ed._, XVIII, 600 ff. He finds in their treatment of Scripture
and of logic a practical expression of this doctrine of theirs.
[33] Luther humbly identifies himself with the erring priesthood,
[34] Alveld.
[35] _The res sacramenti_. The sacrament consisted of these two
parts--(1) the _sacramentum_, or external sign, and (2) the _res
sacramenti_, or the thing signified, the sacramental grace. Another
distinction is that between (1) _materia_, or the external sign, and
(2) _forma_, or the words of institution or administration. See below,
p. 223.
[36] Cf. _Weimar Ed._, VI, 505, note 1.
[37] Cf. Vol. I, p. 325, and _Realencyklopadie_, X, 289, pp. 11 ff.
[38] Cf. _Weimar Ed._, VI, 506, note 2.
[39] Cf. W. Kohler, _Luther unci die Kirchengeschichte_ (Erlangen,
1900), chap. viii.
[40] On the spiritual reception of the sacrament see H. Hering, _Die
Mystik Luthers_ (1879), pp. 173 f. Cf. above, p. 40.
[41] See above, p. 172.
[42] John Wyclif (Died 1384), the keenest of the mediaeval critics of the
doctrine of transubstantiation.
[43] Pierre d'Ailly (Died 1425), who, with his master Occam, greatly
influenced Luther.
[44] The Sentences of Peter Lombard, the text-book of medieval
theology.
[45] In the dogma of transubstantiation (Fourth Lateran Council, 1215)
the Church taught that the substance of bread and wine was changed
into the substance of Christ's body and blood, while the accidents of
the former--i. e., their attributes, such as form, color, taste,
etc.--remained.
[46] Aquinas.
[47] Thus the _Erlangen Ed._; the _Weimar Ed._ reads: _an accidentia
ibi sint sine substantia_.
[48] See above, p. 20.
[49] i. e., the host, or wafer.
[50] _Decretal. Greg. lib. I, tit. i, cap. I, section 3_.
[51] See above, pp. 26 ff.
[52] See above, p. 137.
[54] Comp. Vol. I, pp. 295 ff.
[55] The Douay Version has here been followed.
[56] See Luther's own definition above, pp. 22 ff.
[57] See above, p. 181, note.
[58] See above, p. 198.
[59] See above, p. 195.
[60] See above, p. 10.
[61] See above, p. 187, note 1.
[62] See above, p. 188.
[63] See above, p. 182, note 2.
[64] On "fruits of the mass" compare Seeberg, _Dogmengesch._., III, p.
472.
[65] Comp. Vol. I, p. 307.
[66] Comp. Vol. I, pp. 302 f.
[67] See above, pp. 22 f.
[68] See p. 23.
[69] See Vol. I, pp. 187 ff.
[70] See above, p. 196.
[71] That portion of the mass included between the Sanctus and the
Lord's Prayer.
[72] See Vol. I, p. 312, and _Prot. Realencyklop._, XIV, 679, 41 ff.
[73] See above, p. 211, note 2.
[74] See above, p. 16.
[75] See Vol. I, p. 306.
[76] The offertory prayers in the mass. _C. Prot. Realencyklopadie_,
XII, 720, 46 ff.
[77] The private mass does not require the presence of a congregation.
Besides the celebrant there need be present only a ministrant. There
is no music, the mass is only read. See _Realencyklopadie_, XII, 723.
[78] The _res sacramenti_. See above, p. 182.
[79] Masses celebrated by special request or in honor of certain
mysteries (e. g., of the Holy Trinity, of the Holy Spirit, or of
angels). _Realencyklopadie_, XII, 722.
[80] Pope Gregory I. See Realencyklopadie, XII, 681 f.
[81] See above, p. 196, note, and comp. Seeberg, _Dogmengesch._, Ill,
461 f.
[82] For letters of indulgence.
[83] _E p_. 130, 9 (Migne, XXII, 1115).
[84] Factions in the monastic orders.
[85] The reference may be to Blandina, who suffered martyrdom under
Marcus Aurelius.
[86] The three parts of penance; see below, p. 247.
[87] See Vol. I, p. 91.
[88] Peter Lombard, the fourth book of whose Sentences treats of the
sacraments; see above, p. 188.
[89] See p. 182, note 2.
[90] The scholastics distinguished between the "material" and the
"form" of a sacrament. In baptism, the material was the water; the
form, the words, "I baptise thee in the name of the Father, and of the
Son, and of the Holy Ghost."
[91] Alexander, of Hales, denied the validity of baptism "in the name
of Jesus," which Peter Lombard defended. Cf. _Realencyklopadie_, XIX,
412.
[92] Cf. _Weimar Ed._, I, 544, and _Erlangen Ed._, XLIV, 114 ff.
[93] See above, p. 203.
[94] A point at issue between Thomists and Franciscans. The former
held that the grace of the sacrament was contained in the sacramental
sign and directly imparted through it; thus Aquinas. The Franciscans
contended that the sign was merely a symbol, but that God, according
to a _pactio_, or agreement, imparted the grace of the sacrament when
the sign was being used; thus Bonaventura, and especially Duns Scotus.
See Seeberg, DC, III, 455 ff., and in _Realencyklopadie_, V, 73.
[95] The conclusion of the investigation begun on p. 226.
[96] See above, p. 204.
[97] See above, p. 223.
[98] See above, p. 226.
[99] _Baptisma_; see above, p. 226, and compare Vol. I, p. 56.
[100] _Res_. See above, p. 182, note 2.
[101] _Res baptismi_. See above, p. 231.
[102] Cf. below, pp, 258 ff.
[103] See above, p. 231.
[104] The position of Thomas Aquinas, going back to Augustine, and
ratified by Clement V at the Council of Vienna, 1311-12.
[105] See above, p. 227.
[106] See above, pp. 227 ff.
[107] For a full discussion of this "baptism," see Scheel, in the
_Berlin Edition_ of Luther's works, _Erganzungsband_ II, pp. 134-157.
[108] See above, p. 238.
[109] The threefold vow of the mendicant orders.
[110] _Bulla_ means both a papal bull and a bubble.
[111] Compare above, p. 172, note 4.
[112] An obscure allegorical reference to the Babylonian captivity of
the Jews. "The people of the captivity" (comp. Ps. 64:1 and 1 Kings
24:14, Vulgate) are the better portion of the people who were carried
captive, together with their possessions, to Babylon; "the people of
the earth," _am haarez_, the common people, were left behind and
became the nucleus of the hybrid Samaritan nation.
[113] See above, p. 123.
[114] See above, p. 75.
[115] See _Decretal. Greg., lib. Ill, tit. xxxiv, cap. 7_.
[116] Cf. Kohler, _Luther und die KG._, pp. 222 ff.
[117] Comp. below, p. 248.
[118] This time came during Luther's sojourn at the Wartburg, when he
wrote _De votis monasticis_, 1521. See Vol. IV.
[119] The XCV Theses, the _Resolutiones_, the _Sermon von Ablass und
Gnade_, the _Confitendi Ratio_; the first and last of these in Vol. I.
[120] Reference to a probably spurious bull of Clement VI. In his
_Grund u. Ursach aller Artikel D. Martin Luthers, so durch rom. Bulle
unrechtlich verdammt sind_ (1521), Luther writes: "Thus it happened in
the days of John Hus that the pope commanded the angels of heaven to
conduct to heaven the souls of the Roman pilgrims who died en route.
Against this dreadful blasphemy and more than devilish presumption Hus
raised his voice, and though he lost his life therefor, yet forced the
pope to pipe a different tune and in future to refrain from such
blasphemy."--Compare Kohler, _Luther u. die Kirchengeschichte_, p.
206. See also above, p. 81.
[121] _Longe viliorem_; the _Jena Ed._, followed by Lemme and Kawerau,
reads, _longe meliorem_.
[122] Comp. Vol. I, p. 20.
[123] Comp. Vol. I, p. 86.
[124] See above, pp. 105 f.
[125] See above, p. 105, note 4.
[126] See above, p. 223, note 1,
[127] See above, p. 245, note 2.
[128] A play on the word _observantia_, which means both observation
and observance. A scriptural fling at the _Observantines_. Comp.
above, p. 172, note 4.
[129] Luther quotes correctly, _confortatus_, but thinks
_confirmatus_.
[130] Vulgate: _confirmet_.
[131] Above, pp. 203 f.
[132] Vulgate: _sacramenta_.
[133] Erasmus edited the first published Greek New Testament in March,
1516 (Basle: John Froben), the Complutensian Polyglot being the first
printed edition (1514). Luther used Erasmus' work as soon as it came
out, as may be seen in his lectures on Romans, 1515-16 (cf. Picker,
_Luthers Vorlesung uber den Romerbrie_; also Preserved Smith,
_Luther's Correspondence_, etc., I, nos. 21 and 65). In an interesting
letter to Luther of Feb. 14, 1519, Froben announces the second edition
of Erasmus' New Testament, which Luther used in making his
translation. Cf. Smith, op. cit., 00.125.
[134] See above, p. 177.
[135] Namely, for Paul.
[136] The precise meaning is not clear. The Latin is: _vel proprio
spiritu vel general! sententia_.
[137] Here follows a passage that clearly breaks into the context and
belongs elsewhere. See Introduction, p. 169.
"I admit that the sacrament of penance existed also in the Old Law,
yea, from the beginning of the world. But the new promise of penance
and the gift of the keys are peculiar to the New Law. For as we now
have baptism instead of circumcision, so we have the keys instead of
the sacrifices and other signs of penance. We said above that the same
God at divers times gave divers promises and signs for the remission
of sins and the salvation of men, but that all nevertheless received
the same grace. Thus it is said in II Corinthians iv, 'Having the same
spirit of faith, we also believe, or which cause we speak also'; and
in i Corinthians x, 'Our fathers did all eat the same spiritual food,
and all drank the same spiritual drink; and they drank of the
spiritual rock that followed them, and the rock was Christ.' Thus also
in Hebrews xi, 'These all died, not receiving the promise; God
providing some better thing or us, that they should not be perfected
without us.' For Christ Himself is, yesterday and to-day and forever,
the Head of His Church, from the beginning even to the end of the
world. Therefore there are divers signs, but the faith of all is the
same. Indeed, without faith it is impossible to please God, by which
faith even Abel pleased Him (Hebrews xi)."
[138] The _Summa angelica_ of Angelus de Clavassio of Genoa (died
about 1495), published 1486, one of the favorite handbooks of
casuistry, in which all possible cases of conscience were treated in
alphabetical order. Cf. _Zeitschrit fur Kirchengesch._, XXVII, 296 ff.
The _Summa angelica_ was among the papal books burned by Luther,
together with the bull, December 10, 1520. Cf. Smith, _Luther's
Correspondence_, I, no. 355.
[139] For a full discussion of the hindrances see article Eherecht, by
Sehung, in _Prot. Realencyklopadie_, V.
[140] On this whole paragraph compare Vol. I, p. 294.
[141] It is to be borne in mind that all that follows is in the nature
of advice to confessors in dealing with difficult cases of conscience,
and is parallel to the closing paragraphs of the section on The
Sacrament of the Bread.
[142] Namely, by officiating at the marriage ceremony.
[143] Namely, by betrothal (_sponsalia de praesenti_).
[144] Lemme pertinently reminds the reader that by "laws of men"
Luther here understands the man-made laws of the Church of Rome.
[145] See above, p. 103, note 2.
[146] Relationship arising from sponsorship and legal adoption. Cf.
above, p. 128.
[147] _Cognatio spiritualis_.
[148] _The res sacramenti_. See above, p. 182.
[149] _Cognatio legalis_.
[150] _Disparilitas religionis_.
[151] _Impedimentum criminis_.
[152] _Impedimentum ligamiais_.
[153] The _fides data et accepta_, which Luther finds in the _fides_
(faith) of Gal. 5:22
[154] Page 243.
[155] _Impedimentum erroris_. With fine sarcasm Luther here plays of
one hindrance against another.
[156] _Impedimentum ordinis_.
[157] _Impedimentum publicae honestatis_.
[158] An untranslatable pun: _non iustitia sed inscitia_.
[159] Page 244.
[160] See p. 263, note 2.
[161] Page 242.
[162] The following points need to be borne in mind in order to a fair
evaluation of this much criticized section: (1) What is here given is
in the nature of advice to confessors, and the one guiding principle
is the relief of souls in peril. (2) It must not be forgotten that
Luther wrote the treatise in Latin, and not for the general public.
There is without doubt a certain betrayal in turning into the
vernacular a passage written in the language of the learned. Yet we
have done this, being unwilling to all under the charge of giving a
garbled version. (3) The hindrance Luther is here discussing was one
recognized and provided or by the Church of Rome, and the remedy
suggested by him was prescribed by the German _Volksrecht_ in many
localities. (4) Divorce was absolutely forbidden. (5) Luther's error
grew out of an unhistorical interpretation of the Old Testament, and
consisted in his undervaluing the importance of the public law. "To
make the individual conscience the sole arbiter in matters belonging
to public law, leads to dangerous consequences." (See Kawarau, _Berlin
Ed._, II, 482 f., where references are given.)
[163] As he actually did in the case of Henry VIII and Philip of
Hesse.
[164] See above, p. 269, note 1.
[165] Page 271.
[166] An allusion to the act that what he is writing is a "Prelude."
See Introduction, p. 168.
[167] _Contra epistolam Manichaei_, 5, 6 (Migne, XLII, 176). Cf.
below, p. 451.
[168] _De trinitate_, 9, 6, 10 (Migne, VIII, 966).
[169] See below, pp. 451 ff.
[170] The council that condemned and burned John Hus (1414-1418).
[171] Dionysius Areopagita, the pseudonym (cf. Acts 17:54) of the
unknown author (about 500, in Syria?) of the neoplatonic writings, _Of
the Celestial_, and _Of the Ecclesiastical Hierarchy_, etc.
[172] William Durandus the elder, died 1296.
[173] The Franciscan Bonaventura (Died 1274) in his _De reductione artium
ad theologiara_.
[174] Donatus (ab. 350 A.D.), a famous Latin grammarian, whose _Ars
minor_ was a favorite mediaeval text-book. The chancellor of the
University of Paris, John Gerson (Died 1429), published a _Donatus
moralisatus seu per allegoriam traductus_--a mystical grammar, in
which the noun was compared to man, the pronoun to man's sinful state,
the verb to the divine command to love, the _adverb_ to the fulfilment
of the divine law, etc.
[175] See above, p. 190.
[176] The so-called _character indelebilis_, the peculiar gift of
ordination, so that "once a priest, always a priest." See above, p.
68, note 5.
[177] See above, pp. 178 ff.
[178] The stated daily prayers, fixed by canon, of the clergy. The
seven hours are respectively: matins (including noctums and lauds),
prime, tierce, sext, nones, vespers, and compline.
[179] Comp. above, p. 69. The fullest development of Luther's doctrine
of the spiritual priesthood of believers is to be found in his
writings against Emser, especially _Auf das uberchristliche,
ubergeistliche und uberkunstliche Buch Bock Emsers Antwort_, 1521.
[180] On the last sentence see above, pp. 251 f.
[181] See p. 278, note 1.
[182] See above, p. 92.
[183] See above, p. 280.
[184] See above, p. 185.
[185] See above, p. 213.
[186] Covers for the chalice.
[187] This promise was fulfilled in the Liberty of a Christian Man.
[188] Thus Erasmus: _Fieri potest ut nomen commune cum apostolo
praebuerit occasionem ut haec epistola lacobo apostolo ascriberetur,
cum uerit alterius cuiusdam Iacobi._--Moffatt, _Introduction to the
Lit. of the N. T._, p. 472.
[189] See above, p. 275.
[190] Comp. above, p. 171.
[191] See above, p. 285.
[192] See above, p. 226.
[193] See above, p. 275.
[194] See above, p. 226.
[195] See above, p. 177.
[196] See above, pp. 220 f.
[197] The _res sacramenti_. See above, p. 182, note 2.
[198] Vergil's _Eclogues_, VIII, 63.
[199] See Introduction, p. 168.
[200] The remainder of Luther's "recantation" was the _De libertate_.
In the letter to the pope, which accompanied it, he gave ample proof
of his obedience.
[201] The eighth stanza of Coehus Sedulius' _Hymnus acrostichis totam
vitam Christi continens_ (beginning, _A solis ortus cardine_), of the
fifth century. Stanzas 8, 9, 11 and 13 were used as an Epiphany hymn,
which Luther translated on December 12, 1541,--"Was furchtst du, Feind
Herodes, sehr." The above translation is taken from _Hymns Ancient and
Modern_, No. 60.