ROMANS, CHAPTER FIFTEEN Now we that are stronger ought to bear the infirmities of the weak and not to please ourselves. (Rom. 15:1.)
Thus love bears all and "all things," and thus Moses and the prophets bore the people of Israel. This "bearing" means making one's own the sins of all men and to suffer with them. It is love that does this, and it speaks in this manner: "Who is weak, and I am not weak? Who is scandalized, and I am not on fire?" (II Cor.
11:29). In the same spirit, he exhorts in Gal. 6:2: "Bear one another's burdens and thus fulfill the law of Christ." And in the same passage, he says: "Brethren, if any man be overtaken by any fault, you who are spiritual instruct such a one in the spirit of meekness, considering yourself, lest you also be tempted." (Gal.
6:1.) And in I Cor. 10:12: "He that stands, let him take heed, lest he fall," and "If any mail think himself to be something, whereas he is nothing, he deceives himself" (Gal. 6:3). And Phil. 2:5-7:
"Let this mind be in you which was also in Christ Jesus who, being in the form of God, thought it not robbery to be equal with God, but emptied himself, taking the form of a servant."
Just so it is also with the natural body: the bones support the flesh and the weak members are not rejected by the strong ones but get more care than the strong ones. And the comely parts cover the uncomely ones, as it says in I Cor. 12:22-23: "Those which seem to be the more feeble members of the body are more necessary. And such as we think the less honorable members of the body, about these we put more abundant honor; and those which are our uncomely parts have more abundant comeliness."
Consider then, first, the individual social orders. God has not forsaken any of them to such an extent that he has not ordained some good and worthy people in them in order that they might
LUTHER: LECTURES ON ROMANS cover also the others with respectability. Thus one spares bad women for the sake of the good ones; and good priests cover the bad ones; and unworthy monks receive honor for the sake of the worthy ones.
But here senseless people rise in opposition against a whole order, as if they were clean and had no dirt on themselves, whereas before and behind and inwardly as well they are nothing but a meeting place and workshop of sows and pigs. Hence, no woman, no priest, no monk is exempt from their criticism! Here the following word of the apostle applies: "Why are you so pleased with yourself, you fool, that you think yourself to be something, whereas you are nothing?" (Gal. 6:3).
On the other hand, it is a fact that those who see that their honorableness serves as a cover for those who lack it try to avoid their fellow men to whom they lend respectability. They are the greatest fools of all, because they believe that they are what they are by their own power and they do not know that they are what they are for the sake of others. Hence, they loathe them and do not want to be in their company. Heretics act in this way and so do many others who are filled with pride. They would not behave in this manner if they were not self-satisfied.
It is as if a woman would not want to be with other women unless they were all clean. The apostle says to her: Listen to me, sister!1 Are you one that stands? Yes, but take heed, lest you fall.
For no woman stands so that she cannot fall. And none lies down so that she cannot get up. Why? "God has power to make her stand." (Rom. 14:4.) He also has power to forsake her. Many have fallen who stood very firmly indeed; they stood more firmly than the towers of Babylon. And many have risen again who had fallen greatly. Those there fell because they were pleased with themselves, and these here rose because they were displeased with themselves.
We can say the same of the priests. If a priest does not want to be a priest because he cannot work together with bad colleagues, he is told: Domine John, you stand, and you are pleased with yourself, but take heed lest you fall and find yourself more displeased with yourself than with those other fellows who now displease you.
So it is also with those monks who go to pieces because they detest having to serve unprofitable fellows and to associate with them, for they yearn for nothing so much as to be governors, friends, and companions only of worthy, perfect, and sensible monks. Hence, they run from one place to another, but in vain,
* "Hoer, susterUin, hoer!" ("Hore, Schwesterlein, hore!") ROMANS, CHAPTER FIFTEEN for the order of things has been ordained to be this: Every one of us must be willing to bear the shame of his fellows.2 (This applies, for example, to the burghers who must do this on behalf of the councilmen in this affair.)3 It is hard to bear another's shame and to have a share in it, even though one is innocent, but, nevertheless, it is a very fine and meritorious thing to do. It will be easy to do if one deliberates upon the fact that though it was hard also for Christ to bear our shame, he bore it willingly.
"None, therefore, lives to himself alone/5 (Rom. 14:7.) But the greatest of all fools are those who forget, as I said before, that they themselves are steeped in filth but inveigh against priests, monks, and women, and make all of them bear the brunt of the wrong that one of them has done. One must say to them: Did you never wet your mother's lap and make a stench? Or are you now clean all over? Is there no dirty or soiled spot on your entire body?
If you are so clean, it is a wonder that a long time ago the apothecaries did not buy you instead of the balsam shrub, inasmuch as your whole person is nothing but sweet-smelling balsam. If your mother had treated you like this, you would have perished in your own filth.
This is why God gave Daniel and his friends to the people of Israel in the Babylonish captivity (Dan. i:6ff.) and this is why he brought Esther and Mordecai before Ahasuerus (Esth. 2:7 ff.).
So then, the word "to please oneself"4 here means to be displeased with himself in everything. For it cannot be that others can please one at the same time that he is pleased with himself. People who try this do not want to bear the burden of another (Gal. 6:2) but they desire to share in his privileges. Indeed, they want to be borne by all, but they themselves do not want to bear anyone.
Their one occupation is to revile, judge, defame, accuse, and despise others. They have no compassion on others, but they are filled with indignation against them. They alone are clean. Isaiah has them in mind when he says: "That say: Depart from me, come not near me, because you are unclean: these shall be smoke in my anger, a fire burning all the day" (Isa. 65:5). Such a fellow was also that Pharisee in the Gospel (Luke 18:10 ff.) who with so much vanity took delight in his own righteousness and could only revile, accuse, and condemn the publicans and all other men. All these people I am speaking of are like him.
2"Eyner muss des anderen schanddeckd seyn" ("Eincr muss des anderen Schanddeckel sein") Cf. Ficker, p. 515, n. 25.
3 This remark, says Ficker (p. 515, n. 26), refers perhaps to a dispute between the bishop of Brandenburg and the city council of Wittenberg.
4 Hoc ... "placere sibi" est displicere sibi in omnibus.
LUTHER: LECTURES ON ROMANS Blessed Augustine says about this same Pharisee in his exposition of Psalm 71:5 "Ah, you are glad that you are good and that he is evil." But how does he go on? 'Unjust, extortioners, adulterers, as also is this publican/ This is no longer joy but scorn!*'
It is characteristic of these people that they are scornful in this way. They do not rejoice in their own righteousness so much as in the fact that others are unrighteous. If others were as righteous as they are, they would not rejoice at alL In fact this would greatly displease them.
Let every one of us please his neighbor unto good, to edification.
"In this way/' Blessed Gregory writes,6 "love reaches out for the neighbor so that it can be love. One certainly cannot say that anyone has this kind of love for himself/' And I stated in the Gloss7 that love is not self-love but love of the neighbor. This is also what the apostle taught immediately upon his rejection of self-complacency; he affirmed that one must please one's neighbor.
So then: "to please one's neighbor" does not mean "to please oneself."
But this statement of Gregory's and our own appear to be in conflict with a certain well-known definition of the different ways of loving and their order. For, referring to Blessed Augustine, the Master of the Sentences also adduces the following definition:
"We must love first God, then our own soul, after that the soul of our neighbor, and finally our body."7a Ordered love, therefore, begins with itself.8
In answer to this we say: As long as we persist in not properly understanding the nature of love, we fail to realize it.9 For as long as we are the first to lay claim to any good we are in no way concerned for our neighbor.
But true love of yourself is hatred of yourself. As our Lord says:
"He that loves his soul shall lose it, and he that hates his soul shall find it" (John 12:25; Mark 8:35; Matt. 10:39; 16:35; Luke
5 Augustine, Enarr. in Ps. 70, 4.
6 Gregory, Horn, in Ev.t I, 17, 1.
7 "Charitas est amor non in seipsum, sed in alterum" In the interlinear gloss, Luther uses this same definition (WA 56, 136, 8).
7a Cf. Augustine, De doctr. Christ., I, 23, 22; cf. De civ. Dei, XIX. 14; Peter Lombard, Coll. in ep. Pauli (ad I Tim., 1, 1-5), PL 192, 329.
8 "Ergo charitas ordinata incipit a seipsa" (cf. Lyra's statement in connection with his exposition of Rom. 5:12: "Quia secundum ordinem charitatis magis debet diligere propriam salutem quam alterius"). o "Respondetur, quod hoc ipsum est unum illorum, quibus abducti sumus a charitate, dum male intelleximus"
ROMANS, CHAPTER FIFTEEN 9:24). And the apostle says in Phil. 2:4: "Each one not considering the things that are his own, but those that are other men's" and in I Cor. 13:5: "Love does not seek its own."
He, therefore, that hates himself and loves his neighbor loves himself truly. For then he loves himself outside himself and thus he has a pure love for himself as long as he loves himself in his neighbor.
Hence, with due respect for the judgment of others and with reverence for the fathers, I must state what is on my mind, and speaking like a fool, I say: It does not seem to me to be a solid understanding of the commandment "You shall love your neighbor," if one interprets it in terms of the notion that in view of the fact that the commandment itself says "as yourself," the one who loves is the model10 according to which he loves his neighbor.
For one derives the following conclusion from this: You must love yourself first and according to the pattern11 of this self-love of yours you must also love your neighbor.12 In support of this interpretation, one then quotes the following saying of the Man of Wisdom: "Have pity on your soul, pleasing God" (Ecclus. 30:21), and, of course, one puts the emphasis on the pronoun "your" as if he meant to say: Have pity first on your own soul and then on your neighbor's. I do not want to reject this interpretation entirely, but I believe that the emphasis is on the noun "soul." The meaning of the saying then would be: If you wish that your spirit shall be saved, do not spare your body. Be hardhearted toward the old man in you and thus you will be merciful toward the new man in you. For "better is the iniquity of a man than a woman doing a good turn" (Ecclus. 42:14), i.e., it is more salutary if the spirit inflicts evil and injury on the flesh than if the flesh pampers and caresses the spirit, or if it "does it a good turn" according to its standards of "good." It is better that man, i.e., the spirit, does what seems bad to the flesh than that he lets it do what it regards as good. The "prudence of the flesh" has an amazing sense for its own advantage; it is "more cunning than any beasts of the earth"
(Gen. 3:1). The will of a superior/even if it causes loss, is better than that of a disobedient underling, even if it brings advantage.
I believe, therefore, that by this commandment "as yourself" man is not commanded to love himself but he is shown the wicked love with which in fact he loves himself; in other words, it says to 12 Lyra writes in connection with his exposition of Lev. 19:18: "Dilectio: qua diligitur... proximus sicut ipsemet diligens"
LUTHER: LECTURES ON ROMANS him: You are wholly bent in on yourself and versed in self-love,13 and you will not be straightened out and made upright unless you cease entirely to love yourself and, forgetting yourself, love only your neighbor. The evidence that we are crooked is14 that we want to be loved by all and that we seek our own in everything. But what it means to be upright15 consists in this, that if you do to everyone else what according to this crooked way of yours you want done to yourself, you do good as eagerly as you used to do evil.16 This does not mean that we are commanded to do evil; not at all, but we are commanded to have the same eagerness for the love of others as for self-love. In the same way, Adam is "the figure of him who is to come" (Rom. 5:14), i.e., of Christ, the Second
Adam. In the same way in which we are evil in Adam, we must be good in Christ. This is said in order to bring out a comparison but not in order to enjoin imitation. The same is true here: "You shall love your neighbor as yourself" does not mean at all: "You shall love your neighbor as you shall love yourself"; if it did, this would be specifically commanded. As a matter of fact, it is so specifically not commanded that what is commanded (namely, the love of the neighbor) is based on what is prohibited (namely, selflove).
Consequently, you do evil if you love yourself; you will be free from this evil only if you love your neighbor in the same way in which you love yourself, i.e., if you cease to love yourself. If you do this, also this law will cease, for then it will no longer be necessary for you to love your neighbor as yourself, inasmuch as you no longer love yourself. Nor will it be necessary for you to love yourself as the neighbor, inasmuch as by loving your neighbor you already love yourself most truly and all others in turn love you.
Notice also, how carefully the apostle chooses his words. He does not say: We should not please ourselves, but "we should please others."17 For if they pleased us, it would no longer be necessary for us to bear their infirmities, i.e., that which displeases us in them—just the opposite ought to happen: we should please others. This is what the apostle enjoins also in I Cor. 10:32-33:
"Be without offense to the Jews and to the Gentiles and to the 13 "Curvus es totus in te et versus in tui amorem" Cf. Luther's exposition of Rom. 5:4 and Rom. 6:6.
14 "Perversitas enim est"
15 "Rectitudo autem est"
16 Luther writes: "You do evil as eagerly as you did good." But this is undoubtedly an error of writing.
17 Here is another error of writing. Luther says, "But the others ought to please us" ('alii debent nobis placere"). This is obviously a mistake, for Paul writes, "Let every one of you please his neighbor."
ROMANS, CHAPTER FIFTEEN church of God as I also in all things please all men/' In his homily on the sayings of our Lord,18 Blessed Augustine deals excellently and fully with the question, for what purpose one should do this, and he answers it, of course, in terms of what the apostle states in the same passage: "not seeking that which is profitable to myself, but to many, that they may be saved" (I Cor. 10:33).
He does not want to say anything against the proverb "You cannot please everybody/' For he does please all men, i.e., as far as he can, he acts in such a way that he should deservedly please everybody. This is why he says here: unto good, i.e., in the direction of the good; in other words: so that one is moved toward a good with which one can be pleased, not toward the good as such, but to edification, i.e., toward a good that edifies, inasmuch as there are also goods that do not edify.
We must also note here that the apostle likes to contrast edification with giving offense, and conversely. He says, for example, above in ch. 14:19 of the letter before us: "Let us follow after the things that are of peace" (namely, so that others will not be offended) "and keep the things that are of edification" (namely, so that they do not give offense). Peace is the opposite of giving offense, and edification, of scandal, and taking care of the weak is the opposite of making them still weaker. In this sense, he spoke of these three above in v. 21: "It is good not to eat anything whereby your brother is offended" (i.e., disquieted; this is in contrast to peace) "or scandalized" (i.e., in contrast to being edified, he falls and is made worse), "or made weak" (in contrast to being cared for).
For Christ did not please himself, but as it is written: The reproaches of them that reproached thee fall upon me. (Rom. 15:3.)
We must not understand this only with respect to the reproaches of the Jews, for then it would not belong to the theme that is here being treated. The apostle means to point to Christ as an example, for he has borne all our infirmities, as Isaiah says: "Surely, he has borne our griefs and carried our sins" (Isa. 53:4). This is also what is meant by the word of Phil. 2:5: "Let this mind be in you which was also in Christ Jesus." As we glorify God whenever we do good
—"that your good works," our Lord says in Matt. 5:16, "glorify your Father which is in heaven"—so we dishonor God by our evil works and inflict reproach and shame upon him, i.e., we cause him to be reviled, so the apostle says above in ch. 2:23-24 of the letter before us: "By the transgression of the law, you dishonor God, for as it is written: Through you the name of God is blasphemed
18 Cf. Augustine, Sermo 54.
LUTHER: LECTURES ON ROMANS among the Gentiles" (Isa. 52:5; Ezek. 36:20). This is also why we pray: "Hallowed be thy name" (Matt. 6:9), i.e., let it be honored and feared as holy.
Someone may perhaps want to understand this word to say that the "reproaches" that have fallen upon him are the penalties we owe for our sins. But this is not right, because it is not our penalties that reproach God but our guilt. Therefore, it is our guilt that has fallen upon him, i.e., he has suffered the penalty for it and done satisfaction for us. Had he wanted to please himself and had he loved himself, he certainly would not have done this. But now he has loved us and has hated himself and emptied himself and given all of himself totally for us.
This is the reason why love enables us not to be displeased with our neighbor but to have patience with him. It does not let us be self-complacent, inasmuch as it is patient itself. But everyone who is filled with the pride of righteousness is impatient and self-satisfied because he does not have love.
Hence, the apostle says that although all these things were written with respect to Christ, they were nevertheless "written for our learning," that "through patience" with our neighbors
"and the comfort of the Scriptures we might have hope."
For what things soever were written were written for our learning: that through patience and the comfort of the Scriptures we might have hope.19 (Rom. 15:4.)
What a beautiful combination of words this is! "Through patience and the comfort of the Scriptures we can have hope." But, to be sure, only if hope is nothing tangible. "For what a man sees, why does he hope for?" (Rom. 8:24.) Hope, therefore, takes away all tangible things. Hence, we need patience. However, he substitutes a word of comfort for these things so as to uphold us lest we grow weak in patience.
To give up all tangible reality for mere words and the Scripture—this is something great. Not everyone is able to do this, but only those who have died to all tangible things, at least in feeling, even though actually they do use them, but then because of necessity, not voluntarily. These are the Christians who have heard the 19 Luther writes as follows in the marginal gloss (WA 56, 137, 18 ff.): "Here he meets an unoutspoken objection, namely: 'How does this concern us? This is literally said only of Christ/ His answer is this: Whatever is written about Christ is 'written for our learning' in order that we should imitate him.
Hence we must not take it as something that is said of Christ only in a speculative way [speculative], but as something that is set before us as an example. Thus we can derive from this passage the remarkable lesson that every act of Christ's is meant to instruct us. In this sense he says here, 'What things soever were written, were written for our learning.'"
ROMANS, CHAPTER FIFTEEN saying of their Master: "Every one of you that does not renounce all that he possesses cannot be my disciple" (Luke 14:33). "They use the world as if they used it not" (I Cor. 7:31) and they do good as if they did not. Everything they do is dedicated to God; they serve him in everything and seek nothing for themselves.
Now the God of patience and of comfort grant you to be of one mind one toward another, according to Jesus Christ, that with one mind and with one mouth you may glorify God and the Father of Jesus Christ. Wherefore receive one another as Christ also received you unto the honor of God. (Rom. 15:5-7.)
I.e., unto the glory of God, which means in order that God may be glorified thereby. How strange is the glory of God! He is glorified when sinners and the weak are received as friends. This is because it is his glory to be a benefactor to us. Hence, we glorify him, i.e., we give him the opportunity to show his beneficence, when we bring him those who can accept his benefit. We must, therefore, not bring the strong, the saints, and the wise. For God cannot be glorified in them, inasmuch as, since they do not feel that they need his beneficence, he cannot be beneficent toward them.
For I say that Jesus Christ was minister of the circumcision for the truth of God to confirm the promises made unto the fathers.
But that the Gentiles are to glorify God for his mercy, it is written: Therefore will I confess to thee, O Lord, among the Gentiles, and will sing to thy name. And again he says: Rejoice, ye Gentiles, with his people. (Rom. 15:8-10.)
Lyra thinks that this word of Scripture is that of Isa. 35:1: "The land that was desolate and impassable shall be glad." Others point to Isa. 44:23: "Shout with joy, ye ends of the earth." But it seems to me, on the one hand, that the apostle has Isa. 66:10 in mind:
"Rejoice with Jerusalem, and be glad with her, all you that love her." This call goes out from Jerusalem, i.e., from the Lord's people to others, and to no others but the Gentiles, for they are not Jerusalem. This is the reason why the apostle, in quoting this saying, adds the word "Gentiles" and why he explains "Jerusalem" by saying instead "his people."
On the other hand, if the apostle had only the prophetic meaning in mind, the oracle appears to be a combination of different passages of the psalms, as for example, Ps. 67:4: "Let the nations be glad and rejoice, for thou judgest the people with justice" and Ps. 97:1: "The Lord has reigned, let the earth rejoice: let many islands be glad," etc.
And again: "Praise the Lord, all ye Gentiles; and magnify him LUTHER: LECTURES ON ROMANS all you people." And again Isaiah says: There shall be the root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope. (Rom. 15:11-12.)
As we stated in the Gloss,20 "root" does not mean here Jesse himself, but Christ, according to Isa. 53:2. Or else the prophet should have said: "the rod of Jesse" or "the flower of Jesse" as it is written in Isa. 11:1: "There shall come forth a rod out of the root of Jesse, and a flower shall rise up out of this root" and likewise in Rev. 22:16: "I am the root of David." According to the flesh, therefore, Christ has his root in David and the patriarchs from whom he stemmed, but, according to the spirit, he himself is the root out of which the whole church has grown. In the context of the flesh, he is the flower of his fathers, but, in the spirit, they are his flower.
Furthermore, we must examine how the translations agree with one another. Blessed Jerome says: "who stands as an ensign of the peoples"; the Septuagint reads: "who shall arise in order that he be a prince of the nations." Paul says: who shall rise up to rule the Gentiles. But he that stands is certainly risen, and he that is an ensign for the peoples certainly directs the peoples. For he is an ensign in order that the nations should be led thereto. Herein the nature of Christ's Kingship is expressed, for it is the exercise of royal authority in faith, in a symbol, in what is not apparent, and not in tangible reality. But the princes of this world rule their peoples tangibly, namely, by their physical presence and by physical means. Moreover, the phrases "they shall beseech him" and "in him they shall hope" can easily be reconciled with each other. For he that beseeches is one who hopes.
And then there is the phrase: "And his resting place shall be honor," i.e., glory. Jerome thinks that his translation is clearer, namely: "And his grave shall be glorious." He says21 that according
20 In the marginal gloss, Luther writes as follows (WA 56, 139, 14 ff.): " 'Root' does not mean here, as practically all painters imagine, the patriarch (as the ancestor of the race) who is the deepest root of the tree, but 'root' means here the stump that, so to speak, has remained after the tree died and has miraculously grown to be a huge tree, i.e., it is Christ spread out in a great church. Thus he describes himself as 'the grain of wheat that brings forth much fruit' (John 12:24-25) and as a grain of mustard seed that becomes a great tree (Matt. 13:31 f.). And Num. 24:17 says, 'A star shall arise out of Jacob, and a Scepter shall spring up from Israel.' 'Root' signifies, then, the death and the Passion of Christ, i.e., Christ as he was humiliated to the point of nothingness and as such raised again ['humiliatum ad nihilum usque et sic exaltatum'], as it is written in Isa. 53:2, 'He shall grow up before him as a tender plant, and as a root of a dry ground' (these metaphors signify the Passion and the resurrection)."
21 Cf. Jerome, Comment, in Isaiam (on Isa. 11:12).
ROMANS, CHAPTER FIFTEEN to the Latin way of speaking requies (rest) is not commonly used to denote the "sleep of death."
But to my way of thinking, this seems to render the saying still more obscure. For some22 are thereby led to think that the grave of Christ is glorious because it was cut from stone and because he himself was anointed with precious salves. Neither Blessed Jerome nor the Septuagint nor the Spirit wanted to say this. But Blessed
Jerome wanted to express the glory of the content through that which serves as the container.
The meaning of the saying, then, is this: the death and the grave of Christ will be honored and celebrated throughout the world forever and ever. Yet this contradicts the nature of death, inasmuch as the death and the grave of other men ordinarily drag away their glory, fame, and honor, and put an end to them. "Their memory has perished with a noise." (Ps. 9:6.) But here the opposite took place: he was not only not swallowed up by death and the grave but he made his death glorious.
Now the God of hope fill you with all joy and peace in believing, that you may abound in hope and in the power of the Holy
Spirit. (Rom. 15:13.) It is strange to call God a "God of hope." But this is the sign by which the apostle distinguishes the false gods from the true
God. The false gods are demons and as such they are the gods of tangible reality.23 They possess them that do not know what it means to hope because they depend upon external things. But he that depends on the true God has laid all tangible things aside and lives by naked hope.24 To call God "the God of hope" is therefore the same as to call him the God of hopers. He certainly is not the God but the enemy and judge of people who despair easily and are unable to trust anyone.
In short, he is the "God of hope" because he is the Giver of hope, and, even more, because only hope worships him. Just as he is called "the God of Abraham, Isaac, and Jacob" and "the God of Israel," so he is called the "God of hope," for where hope is, there one worships him.
Fill you with all joy and peace, i.e., with a trusting conscience and mutual concord. The apostle puts joy ahead of peace because joy makes man peaceful and composed in himself. When he is comCf. Luther's sermon (of the same period of his life as these lectures) in which "hope" is defined as "in nudum Deum confidere"
("to trust in the naked God"), WA 1, 85, 2 f.
LUTHER: LECTURES ON ROMANS posed, it is easy for him to be at peace with others. But a man who is gloomy and upset becomes easily restless and excitable in his relations with others. Yet we can have all this only in believing, because our joy and peace are not based on anything tangible, but, beyond all external things, on hope. Otherwise, it would not be the God of hope, the giver of hidden goods, who gives them to us—joy in sorrow and personal affliction, and peace in external tumult and persecution. Where faith is lacking, one breaks down in sorrow and persecution, because then tangible realities are no longer available for him to rely on. But persecution makes hope abound, as the apostle says above in ch. 5:4 of this letter: "Trial works hope," and this by the power of the Holy Spirit. It is not because we rely on our own powers that "trial works hope," for then we should be weak and powerless in persecutions, but "the Spirit helps our infirmities" (Rom. 8:26) and thus we not only can hold out but will also be made perfect and finally triumph.
And I myself also, my brethren, am assured of you, that you also are full of love, replenished with all knowledge, so that you are able to admonish one another. (Rom. 15:14.)
Notice how skillfully and appropriately these words are arranged! First comes "full of love" and then replenished with all knowledge. For knowledge without a love that edifies inflates a man. Moreover, they would not be able to admonish one another if they were not full of love. For knowledge that is only knowledge stays confined to itself and swells up and does not deign to instruct someone else. It wants only to be seen and is full of contempt for others. But love imparts knowledge and edifies. Yet love that is without knowledge does not edify. To be sure, a holy simplicity that goes out from a rewarding and exemplary life is edifying. But a knowing love25 is edifying in itself as well as by what it communicates,26 while mere knowledge gives offense if it sets itself up as an example, and it is incommunicative as well. Therefore, love with knowledge and mere knowledge stand in sharp contrast to each other. Knowledge seeks its own, is self-satisfied and detests others; hence, it does not fear to scandalize people by its example, yet it refuses to render an account of itself by a communicative word. By contrast, love is communicative and it refrains from doing anything that causes offense, because this would not be communicative.
But I have written to you, brethren, more boldly in some sort, as it were putting you in mind, because of the grace given me from ROMANS, CHAPTER FIFTEEN
God. That I should be the minister of Christ Jesus among the Gentiles, sanctifying the gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Spirit. I have therefore glory in Christ Jesus toward God. For I dare not speak of any of those things which Christ works not by me, for the obedience of the Gentiles by word and deed, by virtue of signs and wonders, in the power of the Holy Spirit, so that from Jerusalem round about as far as unto Illyricum, I have replenished the gospel of Christ. (Rom. 15:15-19.)
The apostle wants to say that it is not he that speaks and acts in whatever he is speaking and doing for the obedience of the Gentiles, but Christ. As he writes in II Cor. 13:3: "Do you seek a proof of Christ that speaks in me?'* Hence he says that he does not dare speak anything that Christ does not speak in him. Moreover, he
"couples" this word "speak" with the word "he works," in order to make mention of both, the word as well as the work. It is as if he had said: I do not dare speak and work anything that Christ does not speak or work; inasmuch as he had said "speak" in the first part of the sentence, it was not necessary to add "work," and so he put this in the second part. There again it was not necessary to repeat "he speaks," inasmuch as he that works in one will all the more also speak in him, because it is easier to speak than to do.
Furthermore, since "working" comprehends within itself both speaking and doing, he wanted to put a special emphasis on the phrase the things which Christ works not in me in order thereby to give expression to the fact that not only his speaking was Christ's but also all he was doing.
Now I know that others27 are of the opinion that the apostle speaks in this way in order to exclude any arrogance. They suggest that he meant to say: I glory before God in Christ, but I do not dare glory in what the false apostles are glorifying in, namely, in something that God is not working in them, for they boast about that which they did not do or God did not do in them. But the first interpretation is much more plausible to me, namely, that the negative statement must be taken for an affirmation; and this is made evident by the phrase that follows: "for the obedience of the Gentiles." For Christ did not "work nothing" for the obedience of the Gentiles, but he worked everything in the apostle who now glories in this instead of in his own accomplishments. The meaning of the saying, then, is this: I glory in being a minister among the Gentiles, sanctifying the gospel. And I glory in this not because it is my doing but because Christ does it through me, and through him this glorying of mine will be valid even before God.
LUTHER: LECTURES ON ROMANS And I have so preached this gospel, not where Christ was named, lest I should build upon another man's foundation. But as it is written: They to whom he was not spoken of shall see, and they that have not heard shall understand. (Rom. 15:20-21.)
The translator seems to have feared that what the apostle actually said would sound offensive. For in Greek the apostle says frankly:28 "I have been ambitious so to preach the gospel." Now, to be sure, the word "ambitious" cannot be understood here in terms of its specific significance, as it is used, for example, by Pliny,29 when he says about the Jordan: "As far as local sites permit, it is ambitiosus." (One calls ambitiosus that which desires to encompass much and seeks to extend and enlarge itself in all directions just as a river overflows and spreads itself over many places.) But the word that is used in this passage is "philotimoumenos" i.e., desirous of glory and honor.
The Greek therefore has two versions of the phrase "I have preached," namely, either: "I have been ambitious to preach" or:
"From the desire for honor, I have endeavored to preach." Now what shall we say to this? Was the apostle really ambitious? Does he here furnish the ambitious a means of defending themselves by his example? God forbid! He himself said in a previous sentence
(Rom. 15:17): "I have glory in Christ." And, in I Cor. 9:15, he writes: "It is good for me to die rather than that any man should make my glory void." If he did seek this glory for his own sake, this glory of his is null and void. But he sought it only for the sake of others, namely, for the following reasons:
(1) The authority of his apostolate should not be diminished, for this would be a hindrance to the faith of the Gentiles to whom he was sent as the chosen apostle.
(2) It is from overflowing love that he speaks in this way: because he desired to save as many as possible, he did not want to preach where Christ was already known, lest meanwhile he might be delayed from preaching to those who did not know him yet. This is why he quotes the saying of Isaiah, ch. 52:15: They that have not heard shall understand; in other words: he must preach Christ where he is not known, lest by preaching where he is known time may be lost when he should have been preached to others. It is also not without significance that he did not say: "Where other apostles have preached, I did not preach," for this would have been arrogant and ambitious, as if he did not deign to preach where others had preached. But what he does say is: "Where Christ was named, there I have not preached." Thereby he wants to indicate that he
28 Luther is here dependent on Faber and Erasmus.
20 Pliny, Nat hist, V, 71.
ROMANS, CHAPTER FIFTEEN abstained from preaching where it was not necessary, in order to be able to preach where it was necessary.
All this explains sufficiently why he acted as he did, but it does not yet clear up his use of the word "philotimoumenos." For one can do all these things without having to say that he yearns for honor. But he says expressly that he did what he did from a striving for glory and honor. The question which we must ask here is, therefore, not: Did he or did he not do this from a striving for glory? but: What kind of glory did he strive for? Therefore:
(3) We must note that preaching the gospel was a despised and dishonorable office, as it still is today. For it receives no honor and glory but is exposed to every kind of reproach, disgrace, persecution, etc., even to the extent of the saying of Christ: "For he that shall be ashamed of me before men, of him I shall be ashamed before the angels of God" (Luke 9:26). Also Jeremiah confesses that "the word of God was made a reproach" to him "and a derision all the day" (Jer. 20:8). And in Ps. 14:6, it is said: "You have confounded the counsel of the poor man, because God is his hope."
And also Christ confesses everywhere in the psalms that he was despised and that "shame had covered his face" (Ps. 69:7). In the same way he says: "O God, thou knowest my foolishness" (Ps. 69:
5) and the want of respect to which I am exposed. Now what befalls Christ, and this means truth—for Christ is the truth—befalls also the ministers of Christ, i.e., of the truth. For example, the apostle says in I Cor. 4:9-10: "I think that God has set forth us apostles as men appointed to death. For we are made a spectacle to the world, and to angels, and to men. We are fools for Christ's sake, but you are wise in Christ; we are weak, but you are strong."
And then he goes on to say: "We are made as the refuse of the world, the offscouring of all, even until now" (I Cor. 4:13).
So then, inasmuch as preaching the gospel has nothing to do with honor, he regards the disgrace of it as his glory, and he does so out of a wonderful and truly apostolic love, only in order to help others thereby. For preaching where Christ is known is not disgraceful, because there the initial outburst of contempt for the gospel has been endured and overcome. But where Christ is not yet known, the disgrace that is heaped upon the gospel is still fresh and all the harder to bear.
This is what he means when he says in ch. 1:14 of this letter:
"To the Greeks and the barbarians, to the wise and the unwise, I am a debtor." "For I am not ashamed of the gospel" (Rom. 1:16); in other words: I regard preaching the gospel as an office of honor and I am ambitious for it (i.e., I seek its honor), while others shrink back from it because of its shame. In this sense, it says in LUTHER: LECTURES ON ROMANS
Acts 5:41: "And the apostles went from the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus." Does "rejoicing" here mean anything else than that they took this reproach as if it were a glory? In this sense, he said before: "I have therefore glory in Christ before God" (Rom. 15:17), i.e., even though because of this I am disgraced among men before the world. As it says in Ps. 119:46: "I spoke of thy testimonies before kings and was not put to shame," i.e., I did not blush with shame but regarded it as an honor to speak of thee. But, ordinarily, people who blush with shame are scandalized, because they fear to be confounded. In the same psalm, he often begs to be freed from this reproach. He says: "Remove from me reproach and contempt" (Ps. 119:22); and again:
"Turn away my reproach of which I am afraid" (Ps. 119:39); and in another place, he says: "We are a reproach to the rich and contempt to the proud" (Ps. 123:4).
(4) He makes still another point which is only a little different from the third one: it is to the effect that he means by "glory" the glory of the conscience before God, i.e., he preaches the gospel in order that he may have the testimony, not of an evil, but of a good conscience. In this sense he says: "Our glory is this: the testimony of a good conscience" (II Cor. 1:12). And so in order to have a rich conscience before God that he had done his duty most faithfully, he hastened to preach Christ only where he was not yet known. In this sense, he says in I Cor. 9:15, as we stated before, that it would be better for him to die than that his glory should be made void, i.e., than that his conscience should be hurt.
Our conscience either puts us to shame or robes us with honor before God. To be sure, there is none who is not sometimes confounded in his conscience (otherwise, Christ died in vain), but everyone must strive to violate or wound his conscience as little as possible and to keep it as clear and honorable as he can, and he must see to it that what is then left over or remains hidden is covered and excused and forgiven by faith and hope in Christ.
In this sense, the apostle was ambitious to preach the gospel: he strove to enrich his conscience. But one cannot enrich his conscience in a better way than by serving others from love, even if this should lead to disgrace and a cross. Such a disgrace is glory to him because of the glory he has in his conscience. Now this is what,
I think, the apostle had in mind: he sought the glory that was hidden in his open shame; he was outwardly disgraced but honored in his conscience, despised before men but glorified before God.
Truth gives birth to hatred. But this hatred brings forth grace.
Hence, we must "ambitiously" seek to be hated, i.e., we must seek grace even through hatred.
ROMANS, CHAPTER FIFTEEN But lest we appear completely to reject the opinion of others, for example that of Erasmus and of those who agree with him, we concede that he also strove with a certain holy ambition to be the apostle of the Gentiles (strictly speaking, this is here out of place, because he does not say that he only refrained from preaching where other apostles had preached, but wherever Christ was named; but also to the Gentiles his name was already known, as, for example, in Rome). But let us concede that, because "he was separated to preach the gospel to the uncircumcised," he endeavored with pious ambition to fulfill his duty as if he alone had to bring light to the Gentiles. Therein he gave the strongest proof of his love. For the ambition of doing good is rare indeed; it is truly apostolic. To preach the gospel means to bestow the greatest of all benefits upon men, even if it is done under the greatest persecutions and over against the resistance of the whole world. Therefore, to strive, as it were, for the honor (and this is the strongest of all desires!) to bestow the greatest of all benefits upon men and to do this for nothing (for nothing, I say, but what a "for nothing"!) and to receive only all sorts of evil in return—is this not a superhuman, a thoroughly apostolic, indeed, a divine kind of ambition? Or does a man who is benevolent for nothing not deserve to be put on a pedestal? I am asking you! Think about this!
The gospel is an unspeakably wonderful gift that cannot be compared with any riches, honors, or pleasures.
Furthermore, if a man gives good gifts—even to his enemies and to those who render him evil—what good does he do in comparison with the benefit that an evangelist bestows upon men! Yet a man who gives good gifts only to his friends is less than he, though such a man is very rare indeed; and lesser still is a man who only lends his goods, and least of all is he that gives nothing, but the worst of all is he that steals the goods that belong to others either by thought30 (and almost the whole human race is doing this) or by deed31 (and most men are doing this).
In boasting of his office, therefore, the apostle does nothing else than that he sings the praises of the gospel. And what is more necessary for men who despise and impugn the gospel than that they hear it praised!
So then, he does seek glory, but this glory is nothing else than the salvation of those among whom he seeks it.32
32 Luther did not write extensively on chapter 16, only comparatively brief interlinear and marginal glosses but no scholion. He had doubts whether
Paul actually attached all these personal greetings to his letter to the Romans. (Cf. WA 56,149,11 ff.) BIBLIOGRAPHY AND INDEXES
I. LIST OF ANCIENT AND MEDIEVAL WORKS, QUOTED BY LUTHER OR REFERRED TO IN THE EXPLANATORY NOTES CSEL—Corpus Scriptorum Ecclesiasticorum Latinorum
LCL —The Loeb Classical Library PG —Migne, J. P., Patrologiae cursus completus, series Graeca —Migne, J. P., Patrologiae cursus completus, series Latina
Aegidius Romanus, Opus super primo libro sententiarum. Venice, 1507.
Aegidius Romanus, Super secundo libro sententiarum opus praeclarissimum. Venice, 1482.
Aesop, Fabulae. (See J. Jacobs, Fables of Jacob; New York, 1889.) Ailly, Pierre d', Quaestiones super primum, tertium et quartum sententiarum. Venice, 1500.
Ambrose, De paradiso (PL 14, 275-314).
Ambrose, De sacramentis (PL 16,417-464; CSEL 73, 13-85).
Ambrosiaster, Commentarium in epistulam ad Romanos (PL 17, 47Aristotle, Categoriae, in Works (ed. by W. D. Ross), Vol. I. Oxford,
Aristotle, De anima, in Works (ed. by W. D. Ross), Vol. III. Oxford, 193*Aristotle, Ethica Nichomachea, in Works (ed. by W. D. Ross), Vol. IX.
Aristotle, Physics, in Works (ed. by W. D. Ross), Vol. II. Oxford, 1930.
Augustine, Confessiones (PL 32,659-868; CSEL 33).
Augustine, Contra duas epistolas Pelagianorum (PL 44, 549-640; CSEL LUTHER: LECTURES ON ROMANS Augustine, Contra Julianum (PL 44,641-880).
Augustine, De beata vita (PL 32, 959-976; CSEL 63, 89-116).
Augustine, De civitate Dei (PL 41, 13-804; CSEL 40, 1 and 2).
Augustine, De doctrina Christiana (PL 34, 15-120).
Augustine, Zte gratia Christi et peccato originali (PL 44, 359-412; Augustine, De nuptiis et concupiscentia ad Valerianum (PL 44, 413474; CSEL 42, 209-319).
Augustine, De opere monachorum (PL 40, 547-580; CSEL 41, 529-596).
Augustine, De ordine (PL 32, 976-1020; CSEL 63, 119-185).
Augustine, £te peccatorum mentis et remissione (PL 44, 109-200; Augustine, De spiritu et littera (PL 44, 199-246; CSEL 60, 155-232).
Augustine, Zte Trinitate (PL 42, 819-1098).
Augustine, Enarratio in Ps. 70 (PL 36, 874-901).
Augustine, Enchiridion ad Laurentium (PL 40, 251-288).
Augustine, Epistolae (PL 33; CSEL 34; 44; 57; 58).
Augustine, Expositio quarundam propositionum ex ep. ad Romanos Augustine, Opus imperfectum contra Julianum (PL 45, 1049-1608).
Augustine, Retractationes (PL 32, 584-665; CSEL 36).
Augustine, Sermones (PL 38 and 39).
Augustine, Tractatus in ep. ad Johannem (PL 35, 1977-2062).
Augustine, Tractatus in Joann. (PL 35, 1379-1976).
Bernard of Clairvaux, De consideratione (PL 182, 727-806).
Bernard of Clairvaux, Epistulae (PL 182, 67-722).
Bernard of Clairvaux, Sermones in cantica canticorum (PL 183, 785Bernard of Clairvaux, Sermones in festo annunciationis Mariae virginis
Bernard of Clairvaux, Sermones in vigilia nativitatis Domini (PL 183, Biblia cum glosa ordinaria et expositione Lyre literali et morali mecnon additionibus (Pauli Burgensis) ac replicis (Matthiae Doering). Basel,
Biel, Gabriel, Collectorium in quattuor libros sententiarum. Lyons, Biel, Gabriel, Sacri canonis missae expositio. Tubingen, 1499.
Biel, Gabriel, Super quattuor libros sententiarum. Tubingen, 1501, Burgos, Paul of, Scrutinium Scriptorum. Mainz, 1478.
Cassian, John, De institutis cenobiorum (PL 49, 53-476).
Catullus, Carmina (LCL). New York, 1912.
Chrysostom, John, Homilae in ep. ad Romanos (PG 60, 391-682).
Cicero, De oratore (LCL), 2 vols. New York, 1939-1942.
Dionysius Areopagita, Mystica theologica (PG 3, 997-1064).
Duns Scotus, Primus, secundus, tertius, quartus sententiarum. Opera (ed. Wadding-Viv£s). Paris, 1891-1895.
Erasmus, Novum instrumentum omne cum annotationibus. Basel, Faber Stapulensis, Epistolae Fault Apostoli. 1st ed., Paris, 1512; 2d ed.,
Faber Stapulensis, Quincuplex Psalterium. Paris, 1509.
Garcia, Lexicon scholasticum philosopho-theologicum. Quarachi, 1910.
Gregory the Great, Libri II Homiliarum in Evangelia (PL 76, 1075Gregory the Great, Libri II Homiliarum in Ezechielem (PL 76, 785Hilary of Poitiers, De Trinitate (PL 10, g-471).
Horace, Epistolarum Liber (LCL). New York, 1929.
Horace, Satira (LCL). New York, 1926.
Jerome, Commentarius in ep. ad Titum (PL 26, 555-598).
Jerome, Commentarius in Esaiam (PL 24,17-678).
Juvenal, Satira (LCL). New York, 1918.
Lombard, Peter, Collectanea in ep. ad Romanos (PL 191, 1302-1534).
Lombard, Peter, Collectanea in ep. Pauli (PL 191, 1297-1696; 192, Lombard, Peter, Libri quatuor sententiarum (PL 192, 519-962; critical ed. in 2 vols., Quarachi, 1916).
Montanus, Baptista, De patientia (Opera, Paris, 1513).
Ockham, William of, Adnotationes super quatuor libros sententiarum.
Ockham, William of, Quodlibeta septem. Paris, 1487.
Ockham, William of, Summule in libros physicorum. Rome, 1637.
Ovid, Amores (LCL). New York, 1914.
Ovid, Tristia (LCL). New York, 1914.
Paltz, John von, Celifodina, Leipzig, 1511.
Persius, Satira (LCL). New York, 1918.
Plautus, Amphitrion (LCL). New York, 1906.
Pliny, Naturalis historia (LCL), 10 vols. New York, 1938-1952.
Piirstinger, Berthold, Onus ecclesiae. Landshut, 1524.
Regula Augustini (PL 32,1377-1383).
Reuchlin, John, De Rudimentis hebraicis. Pforzheim, 1906.
LUTHER: LECTURES ON ROMANS Reuchlin, John, Septem psalmi poenitentiales hebraici cum gram* matica translacione latina. Tubingen, 1512.
Reuchlin, John, Vocabularius breviloquus. Strassburg, 1504.
Seneca, Epistolae morales (LCL), 3 vols. New York, 1917-1925.
Speculum exemplorum. Strassburg, 1487.
Staupitz, John von, Von der nachfolgung des willigen sterbens Christi (in Opera, ed. Knaake). Potsdam, 1867.
Suetonius, De XII vitis Caesarum (LCL). New York, 1914.
Tauler, John, Die Predigten (ed. F. Vetter). Berlin, 1910.
Terence, Andria (LCL). New York, 1918.
Terence, Heautontimorumenos (LCL). New York, 1918.
Terence, Phormio (LCL). New York, 1912.
Theologia deutsch fed. Franz Pfeiffer, with commentary by Kurt F.
Riedler). Thalwil, Zurich, 1947.
Thiele, Ernst, Luthers Sprichwortersammlung. Weimar, 1900.
Thomas Aquinas, Summa Theologica. Turin, 1948-1950.
Trutvetter, Jodocus, Summa in totam physicen. Erfurt, 1514.
Trutvetter, Jodocus, Summulae totius logice. Erfurt, 1501.
Tungern, Arnold von, Articuli sive propositiones de iudaico favore nimis suspecto ex libello theutonico domini Ioannis Reuchlin. 1512.
Valerius Maximus, Factorum dictorumque mirabilium libri IX. Mainz, 1471Valla, Lauren this, Adnotationes in latinam Novi Testamenti interpre' tationem (ed. Erasmus). Paris, 1505.
Vergil, Aeneid (LCL), 2 vols. New York, 1916-1918.
Vergil, Bucolica Eclogues (LCL). New York, 1916.
Vitae Patrum (PL 73; 74).
Vitae Patrum, Verba Seniorum (PL 73, 851-1062).
Zerbolt, Gerard, Tractatus de spiritualibus ascensionibus. 1475.
II. SELECT WORKS ON LUTHER'S LECTURES ON ROMANS Althaus, Paul, Paulus und Luther ilber den Menschen. Giitersloh.
Auer, Johannes, Die Entwicklung der Gnadenlehre in der Hochscholastik. 2 vols. Freiburg, 1942-1951.
Baudry, L., Guillaume d' Occam. Paris, 1949-1950.
Bendiscioli, M., "L'agostinismo dei reformatori protestanti" (Rev. des etudes augustiniennes [1955], 203-224).
Bizer, Ernst, Fides ex auditu. Eine Untersuchung ilber die Entdeckung der Gerechtigkeit Gottes durch Martin Luther, sd ed. Neukirchen,
Boehmer, Heinrich, Der junge Luther (ed. H. Bornkamm). 7th ed.
Bonwetsch, Nathanil, "Rom. 1, 14 ff. in der Alten Kirche und in Luthers Vorlesung iiber den Romerbrief" (Neue Kirchl. Zeitschrift
Bornkamm, Heinrich, "Justitia Dei in der Scholastic und bei Luther"
(Archiv fur Reformationsgeschichte 39 [1942], 30-62).
Bornkamm, Heinrich, "Luthers Bericht iiber seine Entdeckung der iustitia Dei" (Archiv fur—Reformationsgeschichte 37 [1940], 117Bornkamm, Heinrich, Luther und das Alte Testament. Tubingen,
Cristiani, L., "Luther et Saint Augustin" (in Augustinus Magister [Paris, 1955], Vol. II, 1029-1038).
Denifle, Heinrich, Luther und Luthertum in der ersten Entwicklung, quellenmdssig dargestellt. 2 vols. Mainz, 1904.
Dobschiitz, Ernst von, Vom vierfachen Schriftsinn (in Harnack-Ehrung, 1-13). Tubingen, 1921.
Dress, Walter, Die Theologie Gersons. Berlin, 1931.
Ebeling, Gerhard, t4Die Anfange von Luthers Hermeneutik" (Zeitschrift fur Theologie und Kirche 48 [1951], 172-229).
Ebeling, Gerhard, Luthers Evangelienauslegung. Miinchen, 1942.
Ellwein, Eduard, "Schlatters Kritik an Luthers Rdmerbriefvorlesung"
(Zzvischen den Zeiten 5 [1927], 530 ff.).
Feckes, Carl, Die Rechtfertigungslehre des Gabriel Biel. Miinster, Frick, Robert, Luthers Rdmerbriefvorlesung. Ein Beitrag zur Frage der pneumatischen Exegese (in "Dienst an Theologie und Kirche"
[= Festgabe fur A. Schlatter], Berlin, 1927, 79-96).
Grane, Leif, "Gabriel Biels Lehre von der Allmacht Gottes" (Zeitschrift fur Theologie und Kirche 53 [1956], 53-74).
Guelluy, R., Philosophie et theologie chez Guillaume d'Ockham.
Gyllenbrock, Axel, Rechtfertigung und Heilgung in der fruhen evangelischen Theologie Luthers. Uppsala Universitets Arskrift, 1952.
Haar, Johann, Initium creaturae Dei. Eine Untersuchung iiber Luthers Begriff der (tneuen Kreatur." Giitersloh, 1939.
Hagglund, Bengtt, Theologie und Philosophie bei Luther und in der okhamistischen Tradition. Lund, 1955.
LUTHER: LECTURES ON ROMANS Hahn, Fritz, "Faber Stapulensis und Luther" (Zeitschrift fiir Kirchengeschichte 57 [1938], 356-432).
Hahn, Fritz, "Luthers Auslegungsgrundsatze und ihre theologischen Voraussetzungen" (Zeitschr. f. syst. Theologie XII [1935], 165-218).
Hamel, Adolf, Der junge Luther und Augustin. 2 vols. Giitersloh, 1934-1935Hermann, Rudolf, Gesammelte Studien zur Theologie Luthers und der Reformation. Gottingen, i960.
Hilburg, J., Luthers Frommigkeit in seiner Vorlesung iiber den Romerbrief. Microfilm. Gottingen, 1951.
Hirsch, Emanuel, "Initium theologiae Lutheri" (in Luther Studien, Vol. II). Giitersloh, 1955.
Hirsch, Emanuel, Luther Studien, Vol. I (Drei Kapitel zu Luthers Lehrevom Gewissen). Giitersloh, 1954.
Hirsch, Emanuel, "Luther iiber die oratio mentalis" (Zeitschr. f. syst.
Theologie VI [1928], 136-141).
Holl, Karl, Gesammelte Aufsdtze. Vol. I: Luther, sd ed. Tubingen, 1923: "Was verstand Luther unter Religion?" (1-110); "Die Rechtfertigungslehre in Luthers Vorlesung iiber den Romerbrief mit besonderer Riicksicht auf die Frage der Heilsgewissheit" (110-154);
"Der Neubau der Sittlichkeit" (155-287); "Die Entstehung von Luthers Kirchenbegriff" (228-325); "Luthers Bedeutung fiir den
Fortschrift der Auslegungskunst" (544-582).
Iserloh, Erwin, Gnade und Eucharistie in der philosophischen Theologie des Wilhelm von Ockham. Wiesbaden, 1956.
Iwand, Hans Joachim, Glaubensgerechtigkeit nach Luthers Lehre, zd ed. Miinchen, 1952.
Iwand, Hans Joachim, Rechtfertigungslehre und Christusglaube. Eine Untersuchung zur Systematik Luthers in ihren Anfdngen. Leipzig,
Jacob, Giinther, Das Bild vom "Weg in der Mitte" in der Theologie Luthers (in "Kosmos und Ecclesia" [Kassel, 1953], 84-92).
Kattenbusch, Ferdinand, "Glauben und Denken" (Zeitschrift fiir Theo* logie und Kirche [1931], 373-399)Lagrange, M. J., Luther on the Eve of the Revolt, tr. by W. J. Reilly.
New York, Cathedral Library Ars., 1918. (Depends almost entirely on Denifle.) Lindbeck, G., "Nominalism and the Problem of Meaning as Illustrated by Pierre d' Ailli on Predestination and Justification" (Harvard
Theological Review 52 [1959], 43-60).
Link, Wilhelm, Das Ringen Luthers um die Freiheit der Theologie von der Philosophic Miinchen, 1940.
Loewenich, Walter von, Gebet und Kreuz. Zu Luthers Auslegung von Rom. 4,26 (Luther 9 [1927], 3-13).
Loewenich, Walter von, Luther als Ausleger der Synoptiker. Miinchen, *954Loewenich, Walter von, Zur Gnadenlehre hex Augustin und bei Luther
(Archiv filr Reformationsgeschichte 44 [1953], 52-63).
Lohse, Bernhard, Ratio und Fides. Eine Untersuchung ilber die ratio in der Theologie Luthers. Gottingen, 1958.
Loofs, Friedrich, "Der 'articulus stands et cadentis ecclesiae'" (Theologische Studien und Kritiken 90 [1917], 323-420).
Loofs, Friedrich, "Justitia Dei passiva" in Luthers Anfdngen (Theologische Studien und Kritiken 84 [1911], 461—473).
Meissinger, K. A., Der katholische Luther. Miinchen, 1952.
Meissinger, K. A., Luthers Exegese in der Friihzeit. Leipzig, 1910.
Mueller, A. V., Luther und Tauler. Gotha, 1918.
Pelikan, Jaroslav, Luther, the Expositor (companion vol., Works, American ed.). St. Louis, 1959.
Pfeiffer, Gerhard, "Das Ringen des jungen Luther um die Gerechtigkeit Gottes" (Luther-Jahrbuch 26 [1959], 25-55).
Pinomaa, L., Die profectio bei Luther (in Festschrift filr W. Elert [Berlin, 1955], 119-127).
Prenter, Regin, Spiritus Creator. Miinchen, 1954; Engl. tr., Philadelphia, 1953.
Quanbeck, Warren A., "Luther's Early Exegesis'' (Luther Today, 37-107). Decorah, Iowa, 1957.
Renaudet, Auguste, Prereforme et Humanisme a Paris (1494-1517).
Roth, Erich, Sakrament nach Luther. Berlin, 1952.
Rupp, E. G., Luther's Progress to the Diet of Worms. Chicago, 1951.
Rupp, E. G., The Righteousness of God. A Reconsideration of the Character and Work of Martin Luther. London and New York, 1953.
Saarnivaara, Uuras, Luther Discovers the Gospel. St. Louis, 1951Saint-Blencat, Louis, "Luthers Verhaltnis zu Lombardus" (Zeitschr. /. syst. Theologie XXII [1953], 300-311).
Scheel, Otto, Die Entwicklung Luthers bis zum Abschluss der Vorle* sung ilber den Romerbrief. Leipzig, 1910.
Scheel, Otto, Dokumente zu Luthers Entwicklung. 2d ed. Tubingen, 1929Scheel, Otto, Taulers Mystik und Luthers reformatorische Entdeckung
(Festschrift filr Julius Kaftan [Tubingen, 1920], 298 ff.).
Schlatter, Adolf, Luthers Deutung des Romerbriefes. Giitersloh, LUTHER: LECTURES ON ROMANS Schmidt, F. W., "Der Gottesgedanke in Luthers Romerbriefvorlesung"
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Schubert, Hans von, Luthers Vorlesung uber den Galaterbrief 1516/17 (= Abhandlungen der Heidelberger Akademie der Wissenschaften,
Phil.-hist. Klasse, No. 5, Heidelberg, 1918).
Schiiler, M., Luthers Gottesbegriff nach seiner Schrift "De servo arbitrio" (Zeitschr. f. Kirchengeschichte 55 [1936]).
Schwarz, Werner, Principles and Problems of Biblical Translation (Reuchlin, Erasmus, Luther). Cambridge, England, 1955.
Seeberg, Erich, Luthers Theologie. Vol. I: Luthers Gottesanschauung.
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Seeberg, Reinhold, Die Lehre Luthers (= Lehrbuch der Dogmengeschichte, Vol. IV, 4th ed.). Leipzig, 1933.
Seeberg, Reinhold, Die religibsen Grundgedanken des jungen Luther und ihr Verhdltnis zu dem Ockhamismus und der deutschen Mystik.
Strohl, Henri, U ipanouissement de la pensie religieuse de Luther de 1515 a 1520. Strasbourg, 1924.
Tarvainen, O., "Der Gedanke der Conformitas Christi in Luthers Theologie" (Zeitschr. f. syst. Theologie XX [1953], 26-43).
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Vignaux, P., Luther commentateur des Sentences. Paris, 1939/40.
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Vogelsang, E., Die Anfdnge von Luthers Christologie. Berlin, 1933.
Watson, Philip, Let God Be God. Philadelphia, 1949.
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(Scottish Journ. of Theology 3 [1950], 1-18; 113-126).
Aegidius Romanus, 67n, 7on, i2$n Ailly, Pierre df, xxxix, xlvii, xlviii, xlix, 1, 3on, i2gn, 133^ i52n, 222n, 347n Alexander of Hales, 39 m
Ambrose, xxvi, xxxix, xlvii, xlix, 34, 128, 135* 172, i85n, 200 ff., 2i6n, 315^ 336 Anastasia, Saint, 351 Anna, Electress of Saxony, xxi
Anselm of Laon, xxvi, xxix Aristotle, xxxix, xlii, xlvi, li, lxiii, 67n, Eth. Nicom., xlvii, lii, 18, 38n, 44, 128, Physics, 7on, i86n, 254n, 266
Arnoldi, Bartholomew of Usingen, li August, Elector of Saxony, xxi Augustine, xxvi, xxxix, xliy, xlv, xlvi, xlvii, xlviii, xlix, lii, lvin, lxi, 3gn,
130* 138*1* i68n, i9^n, 2O5n, 2i6n, 239* 242, 336, 352,406 Anti-Pelagian writings, xlii, xlixn Confesstones, 250, 309, 373n
Contra duas epistolas Pelagian., 200 Contra Jul., i26n, 135, i65n, i66n, i72n, 173, 200, 203, 209, 213 ff., De beata vita, 36n, 284
De civ. Dei, i2n, 38,44 De doctr. Christ., i6on, 16311 •This and the following indexes were prepared by Mr. Albert Rabil, Jr., a graduate student at Union Theological Seminary, New York.
Anti-Pelagian writings—continued De gratia et lib. arb., 219 De gratia et pecc. orig., 22n, 22 m De nupt. et concup., 128, 215
De peccat. merit, et remiss, et de bapt. paw., 165, 166, 170, 171, 172 De spir. et lit., xxxvii, xxxviii, xlii, xliii, 3, 18, 19, 40, 49, 50, 51, logn,
110, 118, 145, 190, ig6n, 197, 198 De Trinitate, 93n, 178, 303^ 318 Enarr. in Ps., 256, 345n, 406 Enchiridion, i52n, 252n, 276
Epistolae, iO7n, 134, 142 ff., 201, 383 Expositio quarundam propos. ex ep. ad Rom., 171, 176, 177, 178, 183, 196, 202, 220, 221, 224, 227, 232,
Tract, in ep. ad Johannem, $%n Aurifaber, Johann, xxii, xxiii Balbus, John de Janua, 3 4 Basil of Caesarea, xlix, 135 Bernard of Clairvaux, xxxix, 1, lvii, 5n,
41, 91, i37n, i88n, 229n, 234, 27m, Biel, Gabriel, xxxix, xliii, xlvii, xlix, 1, liii, liv, lvn, lvi, 24n, 26n, 2gn, 3on,
84n, gon, i28n, g n, i86n, LUTHER: LECTURES ON ROMANS Biel, Gabriel—continued 2i4n, 2i8n, sign, 222n, 224n, 22gn, 244n, 248n, 262n, 263^
293n, sign, 32711, 347n, 39m Boehmer, Heinrich, lxiin Bornkamm, Heinrich, lxiin Brandenburg, Albert of, 368n, 3gon Burgos, Paul of, xxixn, 19, i67n,
Charles V, Emperor, xxxvii Chrysostom, John, xxvi, xlii, xlix, 135, Church of All Saints, Wittenberg, 338n, Cicero, i2n, 43, gon, 344n
Cologne, theologians of, 157,3i4n Cusa, Nicholas of, xxxi Cyprian, xlii, xlix, 135 Denifle, Heinrich, xxiii devotio moderna, lxv
Dionysius Areopagita, xxxi, xxxix, lvi, lvii, gsn, i£5n, 225n, 24on, 26411 Doring, Matthias, xxix During, Christian, lvi
Duns Scotus, xxxix, 1, li, liii, liv, lvn, lvi i28n, i2gn, i3on, ig7n, 2i6n, 2ign, Ebeling, Gerhard, xxxiin, xxxiiin Edzard, Count of East Frisia, 328n
Ellwein, Eduard, xv, 24n, 4m, i67n, 22m Erasmus, xxiv, xxvii, xxxii, xxxv, xxxix, xlii, xlixn, lxv, i3n, 63n, 267, 268n,
26gn, 272n, 274n, 283n, 28g, 2g6n, 3oon, 3O7n, 3ogn, 313^ 3i6n, 3i8n, 334", 338n, 352n, 353n, 374n, 386n, Erfurt, Augustinian cloister at, 368n
Erfurt, convent at, lix Erfurt, University of, xix Faber Stapulensis, xiv, xx, xxiv, xxvii, xxx, xxxi, xxxii, xxxix, xlii, i3n, i4n, i5n, 34n, 45n, 6on, 63n, 66n,
74n, loon, i25n, i39n, i7on, 172, i82n, i84n, i88n, 224n, 233n, n, 26on, 267^ 269^ 27m, n, 28711, 28g, Ficino, Marsilio, xxxi
Ficker, Johannes, xiii ff., xviii, xx, xxin, xxiii, xliiin, In, 22n, 24n, 26n, 2gn, 37n, 3gn, 7on, 88n, g3n, ii2n, i24n, i28n, i33n, i55n, i57n, i67n, i68n, i82n, 23on, 239n, 243n, 25m,
27m, 303^ 3i4n, 322n, 34on, 349n, 35 m, 356n, 363n, 377^ 38gn, 39m, 394n, 4O5n Frederick, Joachim, Margrave of Brandenburg, xxi
Frederick the Wise, Elector of Saxony, 32g, 338n, 346, 35 m, 368n Froben, John, xxixn, 267n Fugger, Jacob the Rich, xxii
Galatians, Luther's Lectures on (15161517), xx, xxiv, xxviii, xxxvi George, Duke of Saxony, 328 Gerson, John, lvii, i2n, 24n, i2gn
Gloss (Luther's), xiii, 50, 146, i53n, 235n, 275, 288, 299, 303, sog, 327n Glossa ordinaria, xiv, xxvi, xxxin, 8on, H3n, n6n, i27n, i37n, i38n, i63n,
18m, i83n, 2i3n, 239n, 26on, 26m, 268n, 27m, 3i5n, 320, 356n, 4O2n Gregor of Rimini, 2i4n Gregory XV, Pope, xxii Gregory Nazianzus, xlix, 135
Gregory the Great, xxvi, xiv ff., 323, 324, Grunenberg, Johann, xx, lvin Guibert de Nogent, xxvii Hebrews, Luther's Lectures on, xx, xxiii, xxxvi
Hilary, xlix, 135, 26on, 382 Hirsch, Emanuel, xxxiiin, lxin, 24n Holl, Karl, xvii, xxxiiin, xxxivn, xxxixn, xl, livn, lixn, i38n
Hugh of St. Victor, lvii, 324^ 377 Isidore of Seville, xxvi Jacob, Giinther, i37n Jerome, xxvi, xxxii, xxxix, xlii, 3gn, 45n, i8$n, 26m, 283n, 284, 285n, 336,
344n, 355n, 373, 375^ 383, 4i2n, 413 John of Damascus, 349n Johnston, O. R., 248n Julius II, Pope, 328, 329, 364 Kirchberg, Hepp, 3630
Leo XIII, Pope, xxiii Lidnius, Emperor, 25 m Lombard, Peter, xix, xxxix, xlvi, 1, lxiii, 5n, 2on, 29n, 84n, 105, n6n, i6on, i63n, i67n, i68n, 249n, 271,406
Luther, Dr. Paul, xxi Lyra, Nicholas, xiv, xxix, xxx, xxxi, 4n, 5n, 7n, i2n, i4n, 18, 2on, 2in, 22, 25n, 28, 43n, 56n, 67n, 78, 8on, n6n,
53^ i63n, i64n, 18m, gon, ig6n, 2O5n, 21m, n, 222n, 26on, 27m, 28m, , 320, 323, 324n, 325 Maximilian I, Duke of Bavaria, xxii
McNeill, John T., xxviin Meissinger, K. A., xxn Melanchthon, Philip, xxi, xxiii, xxxix, xlii, li, liiin Mirandola, Pico della, I2n
Montanus, Baptista, 158 Muller, Nikolaus, xxiii Mueller, J. Theodore, xv Ockham, William of, xxxix, xlvii, li, liii, liv, livn, 29n, i28n, i29n, 133^ i35n, i86n, i97n, 2i4n, 2i6n, 222n,
Origen, xxvi, xxvii, xxix, xl Paltz, John von, li, 23gn Pfefferkorn, Johann, i57n, 3140 Psalms, The, Luther's Lectures on, xix, xxxiii, xxxvi, xxxvii,xxxviii, i38n
Piirstinger, Berthold, 37n Rashi, Rabbi Solomon, xxix Renaudet, Auguste, xxxin Reuchlin, John, xxiv, xxix, xxxii, 57n, 77n, 99n, 131, i38n, i39n, 157, aion,
307^314^32^1,343,39311 Rupp, E. G., xv, xxviii, lxiin Schubert, Hans von, xxn Schwenkfeld, Caspar, xxi Scultetus (Schultz), Jerome, 32911
Seckendorf, Veit von, xxi Smith, Preserved, liin, lviin, 88 Spalatin, xlii, xlixn, lvii Spenlein, George, lvii Stapulensis. See Faber Stapulensis.
Staupitz, John von, xviiiff., lvi, lix, 5n, Strabo, Walafrid, xxvi, xxix Strassburg, city of, 363a Tauler, John, xxxix, lvi, lvii, 5n, 79n,
93n, i55"» 239n, 24on, 24m, 243, Theologia Deutsch, lvi, 26311 Thiele, Ernst, 244n, 274n Thomas Aquinas, xxvii, xxx, 1, lvi, 7on,
93n, i67n, 195, 2i2n, 2i6n, 39m Trutvetter, Jodocus, li, Ixiv, 24n, io2n, i35n, i86n, 2i4n, 2i6n, 2i8n Valla, Laurentius, i3n, i4n, 271, 272n
Victorines, the, xxxi Vogelsang, E., xxxiiin, 2O4n, 242n Vopel, Dr. Hermann, xxiii Vulgate, i5n, 34n, 45n, 68n, 74n, 77n, ii2n, i39n, i82n, i87n, 245n, 26711,
Windheim, Jodocus, 88n Wittenberg, University of, xviii ff.
Worms, Diet of, xxxvii Zerbolt, Gerard, 16811 LUTHER: LECTURES ON ROMANS Adam, figure of Christ, 166,173 Bible, points to Christ, 288
Christ, 154 ff., 181, 316, 409 ff. meaning of the Bible, 288 not divided, 102, 104 Samaritan, i26n, 127, 212, 402 Solomon, the Prince of Peace, 153 substance or subject of the gospel, victor, 230 wounds and suffering, 263, 271
Christian, true, 5, 130 ff., 138 Christian hope vs. ordinary human hope, Commandment of love, 333, 366 ff., 407 ff. communio idiomatum, 205
Concupiscence, 126 ff., 129, 132, 140, 213 Confession of sin, 105 Conscience, 53, 121, 161, 283, 299, 355, 386, 387, 394 ff., 397,401 ff., 418
Creatures and creation, 235 ff.
Criticism of Frederick the Wise, 346, 368 of spiritual and secular superiors, 37 ff., 292, 335 ff., 362 ff., 328 ff., 343,
359 ff-> 360 ff., 367 ff., 390 Death, 166, 172, 178 ff., 185, 189, 215, 228 Despair, 121, 271, 276 Devil, 42, 121, 272, 286, 337, 388
Eccentric religiousness, 306 ff.
Election, 247 ff., 250 ff.
Elicited acts, 134 ff., 335, 342, 347, 388 Emulation and jealousy, 375 ff.
Endowments, 338, 350, 362 Eternal life, 186 ff.
Ethic, Christian, 320 Faith, 18 ff., 30, 70, 75, 78, 103, 122 ff., 146 ff., 151, 189, 264, 278 ft., 282 ff., 290, 332 ff., 372,400 ff. and love, 383 comes by hearing, 301 consists of something indivisible, 102
Faith—continued in Christ, 109 ff., 154 ff.
Flesh and Spirit, 32 ff., 205 ff., 222 Forgiveness of sins, 116, 126 ff., 128, 234 ffnot an obliteration but a nonreckoning of sins, 128 ff.
God and evil, 27, 29 ff. and sin, 27 ff., 34 and the world, 19 ff. contrary ways, 103 ff., 106 fear of, 99 glory, 411 good craftsman, 71 ff., 73 hatred of, 158 judgment, 41, 53, 99 mercy, 269 ff., 276 mutability, 84 nature, 23 ff., 240 power, 16, 274 ff. promise, 64 punishment, 283 righteousness and man's unrighteousness, 72 ff.
Golden Rule, 46, 48 ff., 367, 369 Good and evil, 228, 264 ff., 311, 330 ff., Good works, 55, 84, 86, 228, 235, 291, as fruits of righteousness, 126
Goodness, 35, 134, 264, 354 Gospel, nature of, 15 ff.
Grace, 51, 57, 110 ff., 174, 219 ft., 244, growth in, 322 ff., 402 not an obligation, 133 of Christ, 412 ff.
Gratitude and ingratitude, 26 ff.
Heretics, 94 ft., 102 ff., 104 ff., 297 ff., 310, Holy Spirit, 14, 110, 221, 242 ff.
Hope, 150, 160 ff., 239 ff., 413 Human nature as evil, 57, 107 Humility, 5, 7, 17, 70, 98 ff., 105ft., ll5» 169, 235, 280 ff., 298, 344, 352 ft., 369
Idolatry, 25 ff., 30 ff., 33, 58, 220, 225 ff., Imitation of saints, 195, 292 ff.
Individualists (monii), 41, 121, 138, 210, Judaism, 46 ff., 58, 60 ff., 85 ff., 118, 146 ff., 261 ff., 265 ff., 31 iff.
Justice, 397 the word detested by Luther, 329 Justification, 18, 54, 67 ff., 71, 73, 77, 78, 79, 102, 105, 108, 114 ft., 119, 123,
136 ft., 322 analogous to being healed, 112, ii4ff., 121, i26n,127,130, 213 ff. nonimputation of sins, 136 ff., 143 of God, 64 ff., 71 ff., 76, 78, 79
Law, 45 ff., 52,110, 117, 220 and gospel, 198 ff. and grace, 129, 133 and sin, 49 ft., 175 ft., 187 ft., *93 ff-» 199 ft., 206 ft., 209, 217, 221, 223 ft. gives knowledge of sin, 106 ft., 148, 171 without law, 52
Lawlessness in high places, 362 ff.
Love, 197 ft., 221, 239, 333, 356, 365, of God, 162 ff., 247 ff., 255, 262 ff., 293 ffof the neighbor and self-love, 366 simulated, 340 ff.
Loving God by one's own powers, 129 Malice and malignity, 35 Man, curved in upon himself, 159, 182 ft., Metaphysics, rejected, 236 ff.
Ministry, 6 ff., 10 ff., 335, 336 Moralists (iustitiarii), 59,159,162 Natural knowledge of God, 23 ff.
Natural law, 46 ff., 218 ff.
Nature and grace, 51, 219 ff.
Necessity of consequence, 248 ff.
Obedience, 34, 290 ff.
Original sin, 87 ff., 139, 140, 159, 165 ff., Peace, 98,153 ff., 398 ff.
Perdition, abyss of, 25 ff.
Personal faith, 234 ff.
Prayer, 33, 240 ft., 244 ff., 295 ff., 347 ff., Preachers, must be sent, 296 ff.
Preaching the cross, 20 Preaching the gospel, 22, 416 ff.
Predestination, 29 ft., 34, 164, 247 ft., 250 ft., 268 ft., 273 ft., 305 ff.
Presumptuousness, 33, 99, 113, 303 Pride, 48, 88, 98 ft., 119, 266, 324 ft., 344, Priesthood, 347, 361, 381, 383 ft., 404
Progress of Christians, 370 of the flesh, 251 ff.
Punishment for sin, 27 ff.
Resignation to hell, 255, 263 Righteousness, 4, 59, 109, 141, 169, 186 ff. divine and human, 17 ft., 113, 270 ft. foreign, 4 of Christ, 4 ft., 121, 134 of faith, 123, 145 ft., 288, 293 ff. of God, 66 ft., 116 ft., 120, 330 of God hidden, 144 of God imputed, 131
Saints, 124, 144, 351 ff. not to be imitated, 131 Scholastic theologians, ignorant of sin and grace, 129 ft., 133, 152 Holy, 410 understanding of, 394
Security mother of hypocrisy, 135 ff. sense of, 130, 135 ft., 136 ft., 391 ff.
Selfishness, 226, 321 Self-love, 43, 262 ff., 302, 366 ff., 407 ff.
Self-righteousness, 3 ft., 34 ft., 39 ft., 80 ff., Self-sufficiency, 32,404 ff.
Sin, 27, 40, 78 ff., 81 ft., 86, 123 ft., 125 ft., 140 ft., 165ft., 170ft., 175ft., 177 ff., 180, 183, 187, 194, 204, 210 ft., 214 ft.,
Sinlessness, 121, 212 Sinner and righteous at the same time (simul peccator ac Justus), 120 ff., 125, i26n, 127, 130, 136, 204 ff., 208, 213,
Speculation, 235 ff., 271 Spirit and flesh, 184, 203 ff., 213, 216, 222, 225 ff., 230 ff., 278 ff., 290 ff.
Spirit and letter, 197 ff.
Spirit of fear, 231 ff.
Spiritual man, 181, 190, 201 ff., 207, 209, Spiritual sleep, 370 ff.
Strong in faith, 379 ff., 395 ff.
Tinder of sin, 125 ff., 135, 215 ff.
Transformation of man, 331 Tribulation, 45,156 ff,, 161 LUTHER: LECTURES ON ROMANS Trusting faith, 232, 234 Truthfulness of God, 76 ff.
Universal right as humility, 329 Unrighteousness, 34, 66 ff., 79,190 ff.
Weak in faith, 379 ff., 395 ff.
Will of God, 229, 240 ff., 262, 264, 268.
Will of God, its contrariety, 327 Word of God, 92, 278 ff., 291, 298 itself without variety undergoes variation, 304 Wrath of God, 20,42,44 ff., 145 ff., 229
15:6 . . . . 110, 122, 326n Deuteronomy—continued LUTHER: LECTURES ON ROMANS 9:28 . . 88, 105, 144, 391 1:2 . . 50, 89, 107, 206, 270
14:3 . . 114, 119, 168, 238 19:12 . . . . 81, 159, 21m 87, 106, 125, 139, 142, 80, 114, 124, 140, 21211 Song of Solomon—con t.
LUTHER: LECTURES ON ROMANS LUTHER: LECTURES ON ROMANS 7:7 . . . 106, 126, 168, 194 11:34
47 8:3 ... 117, 129, 173, 180 14:15
190, 1:17 nn, 17, 156 223 9:*5 • • 3on, 250, 268, 306 2:14
I Corinthians—continued 13:5 . . 226, 255, 369, 407 I Corinthians^—continued 5:13 . . 116, 364, 365, 387 LUTHER: LECTURES ON ROMANS
81, 15m, 244, 281,334 1:18 . . 112, 195, 214, 256