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use Luther's version of the Scriptures, so they welcome his writings also.

      True in all these 17 or more languages some of Luther's writings have appeared. But it is distressing to learn how few they are, and how out of date and imperfect some of these are. Luther is the common property of all Protestants, and so are his writings. They would be helpful in all time to the 21,000,000 Episcopalians, the 17,000,000 Methodists, the 11,000,000 Baptists, the 9,000,000 Presbyterians, the 4,500,000 Congregationalists, and all other Protestants; and not only to the 140,000,000 Protestants, but also to the 80,000,000 Greek Catholics and 200,000,000 Latin Catholics and to the heathen, to the infidel, to the state as well as to the church. The first thing for Protestants to do is to give all nations the Bible; and the second, to give them the best Protestant classics. We can. Will we?

      No nation or race is greater than its greatest men, and those greatest men are not greater than their best writings. Hence little is of more value in literature than the honest critique by these greatest men of the best writings of the most civilized and cultured nations before their time. Therefore of the greatest interest are the following

      Criticisms of the Greatest Teuton Church Father on the Greek and Latin Church Fathers.

      They are taken literally from his Table Talk and read thus: I will not presume to criticise too closely the writings of the fathers, seeing they are received of the church, and have great applause, for then I should be held an apostate; but whoever reads Chrysostom, will find he digresses from the chief points, and proceeds to other matters, saying nothing, or very little, of that which pertains to the subject. When I was expounding the Epistle to the Hebrews, and turned to what Chrysostom had written upon it, I found nothing to the purpose; yet I believe that he at that time, being the chief rhetorician, had many hearers, though he taught without profit; for the chief office of a preacher is to teach uprightly, and diligently to look to the main points and foundation on which he stands, and so instruct and teach the hearers that they understand aright and may be able to say: This is well taught. When this is done, he may avail himself of rhetoric to adorn his subject and admonish the people.

      Behold what great darkness is in the books of the fathers concerning faith; yet if the article of justification be darkened, it is impossible to smother the grossest errors of mankind. St. Jerome, indeed, wrote upon Matthew, upon the Epistles to the Galatians and to Titus; but, alas, very coldly. Ambrose wrote six books on Genesis, but they are very poor. Augustine wrote nothing to the purpose concerning faith; for he was first roused up and made a man by the Pelagians, in striving against them. I can find no exposition upon the Epistles to the Romans and Galatians, in which anything is taught pure and right. What a happy time have we now as to the purity of the doctrine; but alas, we little esteem it.

      We must read the fathers cautiously, and lay them in the gold balance, for they often stumbled and went astray, and introduced into their books many monkish things. Augustine had more work and labor to wind himself out of the writings of the fathers, than he had with the heretics. Gregory expounds the five pounds mentioned in the Gospel, which the husbandman gave to his servants to put to use, to be the five senses, which the beasts also possess. The two pounds he construes to be the reason and understanding.

      The more I read the books of the fathers, the more I find myself offended; for they were but men, and, to speak the truth with all their repute and authority, undervalued the books and writings of the sacred apostles of Christ. The Papists were not ashamed to say, What are the Scriptures? We must read the holy fathers and teachers, for they drew and sucked the honey out of the Scriptures. As if God's Word were to be understood and conceived by none but themselves, whereas the heavenly Father says: "Him shall ye hear," who in the Gospel taught most plainly in parables and similitudes.

      Augustine was the ablest and purest of all the doctors, but he could not of himself bring things back to their original condition, and he often complains that the bishops, with their traditions and ordinances, trouble the church more than did the Jews with their laws.

      I am persuaded that if at this time, St. Peter, in person, should preach all the articles of the Holy Scriptures, and only deny the pope's authority, power and primacy, and say that the pope is not the head of all Christendom, they would cause him to be hanged.

      Jerome should not be numbered among the teachers of the church, for he was a heretic; yet I believe he was saved through faith in Christ. He speaks not of Christ, but merely carries his name in his mouth.

      Again he says, Jerome may be consulted for the purpose of historical study. As to faith, and good true religion and doctrine, there is not a word about them in his writings. He writes only respecting fasts, sorts of food, virginity, etc. I have already proscribed Origin. Chrysostom possesses no authority in my estimation. Basil is but a monk, for whom I would not give the value of a hair. The Apology of Philip Melanchthon is worth all the writings of all the doctors of the church put together, not excepting those of St. Augustine.

      Tertullian is a thorough Carlstad; Cyprian the martyr is a feeble theologian.

      The fathers said nothing decisive during their lives, respecting justification by grace; but at their death they believed in it. This was the more prudent course for them to follow, in order neither to encourage mysticism, nor discourage good works. These worthy fathers lived better than they wrote.

      Since I became, by the grace of God, capable of understanding St. Paul, I have been unable to esteem any of these doctors; they have shrunk into insignificance in my estimation.

      Prefaces and Dedications of Luther's "Dear Genesis"

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      His "Swan Song" and His "It Is Finished."

      We certainly will be pardoned for issuing here and at this time the Prefaces: of Veit Dietrich, who published the first of these lectures in Latin; of Basil Faber, who was the first to translate parts from Latin into German; of Dr. Walch, who issued one of the best editions of Luther's complete works; and of Dr. Cole, who was the first to translate a small part from Latin into English. The words of these four men are a stronger appeal than we can write for the extensive circulation among English Protestants of this the last and the greatest of Luther's writings.

      It is as Mathesius says: "Surely the last thoughts are the best when they at the time refer to the Word of God and spring from it. The sermons and books of aged men are worthy of consideration and preservation." Hence, Jerome Weller called this commentary Luther's Swan Song, and Morlin calls it the "Consummatum Est," "It Is Finished," of Luther.

      A new interest will be taken in the lines of this book when it is remembered how dear they were to the Reformer himself. He frequently expresses his love for his "dear Genesis," and had the prophetic impression that his labors in Genesis and his earthly life would terminate together. And so they did. This was the last public work of Luther's forty years of professorial, ministerial and reformatory labors. This saint of God, who was "a lion before men, but a lamb before God," concludes his commentary thus: "This is now the dear Book of Genesis. May our Lord grant that others may do it better than I have done. I can no more; I am so weak. Pray to God for me, that he may grant me a good holy hour at death!"

      A friend, one of the collectors of these comments, records these remarkable coincidences at the foot of the Commentary: "The man of God, Doctor Martin Luther, finished his Commentaries on the Book of Genesis in the year of our Lord 1545, on the 17th day of November; having commenced them in the year 1535. In his opening remarks he had said, 'This exposition I shall pore over and die over (immorabor et immoriar).' According to this prophecy concerning himself he died at Eisleben, Feb. 18th, 1546, piously and continually calling upon the Son of God."

      Dedication of Veit Dietrich

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