Chapter 10

Popular Writings—The Lord’s Prayer—Our Father—Who art in Heaven—Hallowed be thy Name—Thy Kingdom come—Thy Will be done—Our Daily Bread—Sermon on Repentance—Remission of Sins cometh from Christ

Such were the struggles that the champion of the Word of God had to sustain at the very entrance of his career. But these contests with the leaders of society, these academical disputes, are of little account to the Christian. Human teachers imagine they have gained the noblest triumph, when they succeed in filling a few journals or a few drawing-rooms with the noise of their systems. Since it is with them a mere question of self-love or of party rather than of the welfare of humanity, they are satisfied with this worldly success. Their labors are accordingly like smoke, which, after blinding the eyes, passes away, leaving no trace behind. They have neglected depositing the fire among the masses; they have but skimmed the surface of human society.HRSCV1 116.1

It is not so with the Christian; he thinks not of a party, or of academical success, but of the salvation of souls. He therefore willingly neglects the brilliant contest in which he might engage at his ease with the champions of the world, and prefers the obscure labors which carry light and life to the cottages and homes of the people. This was what Luther did, or rather, following the precept of his Divine master, he did this, and left not other things undone. At the time he was combating with inquisitors, university chancellors, and masters of the sacred palace, he endeavoured to diffuse sound knowledge on religious subjects among the multitude. This is the aim of many of the popular works he published about this time, such as his Sermons on the Ten Commandments, delivered two years before in the church of Wittenberg, and of which we have already spoken, and his Explanation of the Lord’s Prayer for simple and ignorant Laymen. Who would not be pleased to know how the reformer addressed the people at this period? We will therefore quote some of the expressions that he put forth “to run through the land,” as he says in the preface to the latter work.HRSCV1 116.2

Prayer, that interior act of the heart, will undoubtedly ever be one of the points by which a true and vital reformation will begin; Luther accordingly occupied himself on this subject without delay. It is impossible to translate his energetic style, and the strength of that language which grew, so to speak, under his pen, as he wrote; we will however make the attempt.HRSCV1 116.3

“When thou prayest,” said he, “let thy words be few, but thy thoughts and affections many, and above all let them be profound. The less thou speakest the better thou prayest. Few words and many thoughts, is christian: many words and few thoughts, is heathenishHRSCV1 116.4

“External and bodily prayer is that buzzing of the lips, that outward babble which is gone through without any attention, and which strikes the eyes and the ears of men; but prayer in spirit and in truth is the inward desire, the motions, the sighs, which issue from the depths of the heart. The former is the prayer of hypocrites, and of all those who trust in themselves: the latter is the prayer of the children of God, who walk in his fear.”HRSCV1 116.5

Then passing on to the first words of the Lord’s Prayer, Our Father, he expresses himself thus:—HRSCV1 116.6

“There is no name among all names which more inclines us towards God, than the name of Father. We should not feel so much happiness and consolation in calling him our Lord, or God, or Judge… By this word Father the bowels of the Lord are moved; for there is no voice more lovely or more endearing to a father than that of his child.HRSCV1 116.7

“Who art in Heaven, acknowledges himself a stranger upon earth. Hence there arises an ardent longing in his heart, like that of a child who dwells far from his father’s country, among strangers, in wretchedness and in mourning. It is as if he said: Alas! my Father! thou art in heaven, and I, thy unhappy child, am on the earth, far from thee, in the midst of danger, necessity, and tribulation.HRSCV1 116.8

“Hallowed be thy name.—He who is passionate, envious, an evil-speaker, a calumniator, dishonors that name of God in which he was baptized. Putting to an impious use the vessel that God hath consecrated to himself, he is like a priest who would take the holy cup and with it give drink to a sow, or gather dungHRSCV1 116.9

“Thy kingdom come.—Those who amass wealth, who build sumptuous houses, who seek all that the world can give, and pronounce this prayer with their lips, resemble large organ-pipes which peal loudly and incessantly in the churches, without either speech, feeling, or reason”HRSCV1 116.10

Further on Luther attacks the then very popular error of prilgrimages: “One goes to Rome, another to St. James; this man builds a chapel, that one endows a religious foundation, in order to attain the kingdom of God; but all neglect the essential point, which is to become His kingdom themselves. Why goest thou beyond the seas in search of God’s kingdom? It is in thine own heart that it should be found.HRSCV1 116.11

“It is a terrible thing,” continues he, “to hear this prayer offered up: Thy will be done! Where in the Church do we see this will of God performed? One bishop rises up against another bishop, one church against another church. Priests, monks, and nuns, quarrel, fight, and battle. In every place there is nought but discord. And yet each party exclaim that their meaning is good, their intention upright; and thus to the honor and glory of God they all together perform a work of the devilHRSCV1 116.12

“Wherefore do we say Our bread?” continues he in explanation of the words, Give us this day our daily bread. “Because we pray not to have the ordinary bread that pagans eat, and which God gives to all men, but for our bread, ours, who are children of the heavenly Father.HRSCV1 117.1

“And what, then, is this bread of God?—It is Jesus Christ our Lord: I am the living bread which cometh down from heaven, and giveth life unto the world. For this reason (and let us not deceive ourselves), all sermons and all instructions that do not set Jesus Christ before us and teach us to know him, cannot be the daily bread and the nourishment of our soulsHRSCV1 117.2

“To what use will such bread have been prepared for us, if it is not offered to us, and so we cannot taste it? It is as if a magnificent banquet had been prepared, and there was no one to serve the bread, to hand around the dishes, to pour out the wine, so that the guests must feed themselves on the sight and the smell of the viands… For this cause we must preach Jesus Christ alone.HRSCV1 117.3

“But what is it, then, to know Jesus Christ, sayest thou, and what advantage is derived from it? I reply: To learn and to know Jesus Christ is to understand what the apostle says: Christ is made unto us of God, wisdom, and righteousness, and sanctification, and redemption. Now this you understand, if you acknowledge all your wisdom to be a condemnable folly, your own righteousness a condemnable iniquity, your own holiness a condemnable impurity, your own redemption a miserable condemnation; if you feel that you are really before God and before all creatures a fool, a sinner, an impure, a condemned man, and if you show, not only by your words, but from the bottom of your heart, and by your works, that you have no consolation and no salvation remaining except in Jesus Christ. To believe is none other than to eat this bread from heaven.”HRSCV1 117.4

Thus did Luther remain faithful to his resolution of opening the eyes of a blind people whom the priests were leading at their pleasure. His writings, circulating rapidly through all Germany, called up a new light, and scattered abundantly the seeds of truth in a soil well prepared for it. But while thinking of those who were afar off, he did not forget those who were near at hand.HRSCV1 117.5

From every pulpit the Dominicans condemned the infamous heretic. Luther, the man of the people, and who, had he been willing, might with a few words have aroused the popular waves, always disdained such triumphs, and thought only of instructing his hearers.HRSCV1 117.6

His reputation, which extended more and more, and the courage with which he raised the banner of Christ in the midst of the enslaved Church, caused his sermons to be listened to with ever increasing interest. Never had the crowd of hearers been so great. Luther went straight to the mark. One day, having gone into the pulpit at Wittenberg, he undertook to establish the doctrine of repentance, and on this occasion he delivered a sermon which afterwards became very celebrated, and in which he laid many of the foundations of the evangelical doctrine.HRSCV1 117.7

He first contrasts the pardon of men with the pardon of heaven. “There are two kinds of remission,” said he, “remission of the penalty, and remission of the sin. The first reconciles man externally with the Christian Church. The second, which is the heavenly indulgence, reconciles man to God. If a man does not experience within himself that peace of conscience, that joy of heart which proceeds from the remission of God, there are no indulgences that can aid him, even should he purchase all that have ever been offered upon earth.”HRSCV1 117.8

He continues thus: “They desire to do good works before their sins are forgiven, while it is necessary for sin to be forgiven before men can perform good works. It is not the works that expel sin; but the sin once expelled, good works will follow! For good works must be performed with a joyful heart, with a good conscience towards God, that is, with remission of sins.”HRSCV1 117.9

He then comes to the principal object of his sermon, and it was also the great aim of the entire Reformation. The Church had been set in the place of God and of his Word; he challenges this claim, and makes everything depend on faith in the Word of God.HRSCV1 117.10

“The remission of the sin is in the power neither of the pope, nor of the bishop, nor of the priest, nor of any other man, but reposes solely on the Word of Christ, and on your own faith. For Christ designed not to build our consolation, our salvation, on the word or on the work of man, but solely on himself, on His work and on His Word Thy repentance and thy works may deceive thee, but Christ, thy God, will not deceive thee, he will not falter, and the devil shall not overthrow his words.HRSCV1 117.11

“A pope or a bishop has no more power than the lowliest priest, as regards remission of sins. And even were there no priest, each Christian, even a woman or a child, can do the same thing. For if a simple Christian says to you, ‘God pardons sin in the name of Jesus Christ,’ and you receive this word with a firm faith, and as if God himself were addressing you, you are absolvedHRSCV1 117.12

“If you do not believe your sins are forgiven, you make God a liar, and you put more confidence in your own vain thoughts, than in God and his WordHRSCV1 118.1

“Under the Old Testament, neither prophet, priest, nor king had the power of proclaiming remission of sins. But under the New, each believer has this power. The Church is overflowing with remission of sins! If a pious Christian consoles thy conscience with the word of the cross, let it be man or woman, young or old, receive this consolation with such faith as rather to die many deaths than to doubt that it will be so before God… Repent, do all the works in thy power; but let the faith thou hast in pardon through Jesus Christ be in the foremost rank, and command alone on the field of battle.”HRSCV1 118.2

Thus spoke Luther to his astonished and enraptured hearers. All the scaffolding that impudent priests had raised to their profit between God and the soul of man, was thrown down, and man was brought face to face with his God. The word of forgiveness descended pure from on high, without passing through a thousand corrupting channels. In order that the testimony of God should be efficacious, it was no longer necessary for men to set their delusive seal to it. The monopoly of the sacerdotal caste was abolished; the Church was emancipated.HRSCV1 118.3