Charles V, 1500-1558

In October, 1529, the brave defenders of Vienna turned back massive Turkish forces from the walls of the city. The victory relieved the empire of immediate danger from a Turkish invasion and insured the success of Charles V over his opposition in northern Italy. On his birthday, February 24, 1530, Charles was crowned emperor in Bologna by Pope Clement VII, the last crowning of a German emperor by a pope. With great confidence Charles summoned the imperial diet to convene in Augsburg.

The diet was to supply further aid against the Turks and by reconciling differences was to bring religious unity to Germany. Charles spoke of setting discord aside and called on all the estates to be ready to express their views on religious questions. But behind these conciliatory words lay his strong determination to proceed against the Protestants with fire and sword, should they not yield to his kindness, that is, to the extent that his other political plans allowed.

Luther, M. (1999, c1960). Vol. 34: Luther's works, vol. 34 : Career of the Reformer IV (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Vol. 34, Page 5). Philadelphia: Fortress Press.

Indulgences, historical background

According to the officially approved practice of the medieval church, absolution of sin was granted to the sinner who had repented, upon his confession and satisfaction; the latter consisted of punishments (such as fasting, prayers, pilgrimages, or even exclusion from the Eucharist) imposed on the penitent sinner by the bishop or the priest on the basis of certain ecclesiastical regulations. Yet the sinner who was reconciled with God through absolution still had to experience purgatory. This was considered a place and state of temporary punishment where the sinner would expiate his venial sins and experience such punishment as was still due, so to speak, for mortal sins already forgiven. Having thus completely atoned for his guilt he would be admitted to the Beatific Vision of God.


Indulgences relaxed or even commuted the punishment the penitent would have to undergo both in this world and in purgatory. Indulgence letters were granted for certain religious works (such as participation in a crusade, the visiting of certain shrines, Praying in sanctuaries where relics of saints were kept, ordering and paying for the celebration of masses) or simply for the payment of money to the church, a practice which became extremely popular in the later Middle Ages. The treasury of the merits of Christ, of the Blessed Virgin, and of all the saints was considered to make available benefits sufficient to compensate for all the sinner’s punishments. The treasury of merits was entrusted to and administered by the church, which made it available to the faithful by the granting of indulgences. There were two types of indulgences: a partial one, available only at specific times and places, and a general or plenary one, which was periodically granted by the popes. During the later Middle Ages indulgences came to be thought of mainly as a means of shortening the time a sinner would have to spend in purgatory. The church went so far as to assure the faithful that they could shorten not only their own suffering but also that of their loved ones already in purgatory. Since purgatory was to cleanse the sinner of any guilt as yet unatoned, people increasingly considered indulgences to be a means of canceling their guilt. When Luther first began to deal with this problem the papacy had issued various decrees concerning the understanding and handling of indulgences, but it had not yet promulgated a general dogma on this matter. See O.D.C.C., pp. 688 f., 1125 f.

In 1506 Pope Julius II proclaimed a plenary indulgence which was renewed by Pope Leo X; the proceeds were to go toward the construction of the Church of St. Peter in Rome. In 1515 Albrecht of Brandenburg (1490–1545) was put in charge of the administration of this plenary indulgence in the ecclesiastical provinces of Mainz and Halberstadt. He had become archbishop of Magdeburg in 1513 and at the same time administrator of the diocese of Halberstadt. In 1514 he was elected archbishop of Mainz, thus becoming the highest church dignitary in the Empire. This accumulation of offices was altogether contrary to ecclesiastical custom. To acquire the necessary dispensation and the chair of Mainz, Albrecht had to pay a huge sum of money, which was advanced by the Fuggers, one of the biggest banking concerns of the sixteenth century. The sale of indulgences in the Archbishop’s territories was to provide the means of reimbursing the Fuggers. One-half of the income was designated for the Curia, and the other half for the Fuggers. The actual promotion of the indulgences was entrusted to sub-commissioners and preachers (one of them being the Dominican John Tetzel, see O.D.C.C., p. 1336), for whose guidance Albrech’s chancellery had published an Instruction, listing the various benefits of the indulgences offered to the people.

Moved by a deep pastoral concern, Luther nailed his Ninety-five Theses (see WA 1, 233 ff.; LW 31, 25 ff.) to the door of the Castle Church in Wittenberg on October 31, 1517. In these theses, intended for a public academic disputation, Luther protested against the sale of indulgences—“the bingo of the sixteenth century” (Bainton, p. 72)—as an institution which undermined the individual’s religious responsibility, the majesty of God’s law, and the biblical understanding of repentance.

Vol. 48: Luther's works, vol. 48 : Letters I (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Vol. 48, Page 43-45). Philadelphia: Fortress Press.

Erasmus, ?1466-1536

Two movements were especially important in shaping the religious life of the first part of the sixteenth century: the Reformation and Christian Humanism, of which Erasmus of Rotterdam (1466?–1536) was the acknowledged leader. Both movements shared the desire to return to the original sources of the Bible and the early Fathers, on the basis of which conclusions could be drawn and then applied to a reform of the church, the individual’s faith, and society as a whole. Luther got acquainted with Erasmus’ work in 1516 when he used the Humanist’s Greek text of the New Testament as the basis for his biblical studies; see p. 23. Luther had a deep respect for Erasmus’ learning but quickly realized the fundamental difference between his own theological position and that of Erasmus. Although he did not hesitate to express his opinion, he did his best not to make an issue out of this divergence; see pp. 40, 53.

Erasmus had known of Luther since the Ninety-five Theses were spread throughout Germany (see Allen 3, 785), and it seems that he was impressed with the Wittenberg professor; see Allen 3, 939. However Erasmus also was aware of differences existing between them, although for him they were more a matter of propriety than of theology. Yet both men—and especially their friends (see p. 122; p. 150 n. 10; pp. 184 f.)—hoped that mutual respect would bind them together so that they could and would support each other’s program. This hope was eventually destroyed by the development and clarification of Luther’s thought and the events of the Reformation after the Leipzig Disputation (June/July, 1519; see p. 126).

In 1524/25 Erasmus and Luther clashed on the question of free will. This controversy brought out the differences and clearly established the line which separated both men and made it impossible for them to be tolerant of one another’s point of view. Depending on their denominational ties, different scholars have characterized Erasmus’ thought either as Roman Catholic or Protestant. In either case, Erasmus is misunderstood. He was, as the Litterae obscurorum virorum stated, “homo pro se,” an entity unto himself (see Böcking, Supplementum 1, 279).



Luther's works, vol. 48 : Letters I (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Vol. 48, Page 116-117). Philadelphia: Fortress Press.

Frederick the Wise, 1463-1525

Frederick the Wise (1463–1525; after 1486 one of the seven electors of the Holy Roman Empire) was a member of the Ernestine branch of the ruling family in Saxony and one of the most outstanding and capable rulers of the first quarter of the sixteenth century. He reorganized the government of his territory and promoted the Reichsreform, which was intended to provide a new order for the administration of the Empire. He was a pious man, who was more sincere in this regard than many of his contemporaries. Although he was quite thrifty, he was willing to spend great sums of money to add to the collection of relics at the Wittenberg Castle Church.

In his attitude toward Luther, Elector Frederick was guided by his piety, a responsible conscience, and a feeling for justice; contrary to the opinion of many scholars, he was not influenced by political reasons (such as territorial antagonism to the Emperor) or by any economic considerations (such as confiscation of the property of churches that had gone over to the evangelical party). He supported Luther in a careful yet effective way, and on the basis of his key role in Imperial politics he was in a very good position to protect the Reformer. Elector Frederick deliberated over every move he made, but once he had come to a decision, he proceeded with determination.

He was probably the last of the men around Luther (whom, incidentally, he apparently never met, and with whom he usually communicated through Spalatin) to gain an insight into and understanding of the Reformers thought. Finally, in his dying hour, he publicly professed his adherence to the Reformation by receiving the Lord's Supper with bread and wine. This was the deed of a man who was slow to decide and act, but once convinced of the right of what he undertook, was willing to assume full responsibility for his action.


(1999, c1963). Vol. 48: Luther's works, vol. 48 : Letters I (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Vol. 48, Page 49-50). Philadelphia: Fortress Press.

Comments on Galatians 5:1 (a)

Therefore this freedom is granted to us, not on account of the Law or our righteousness but freely, on account of Christ. Paul testifies to this and demonstrates it at length throughout this epistle; and Christ says in John 8:36: “If the Son makes you free, you will be free indeed.” He alone is thrust into the middle between us and the evils that oppress us. He conquers and abolishes them, so that they cannot harm us any longer. In fact, in place of sin and death He grants us righteousness and eternal life, and He changes slavery and the terrors of the Law into the freedom of conscience and the comfort of the Gospel, which says (Matt. 9:2): “Take heart, My son; your sins are forgiven.” Therefore he who believes in Christ has this freedom.


Luther, M. (1999, c1964). Vol. 27: Luther's works, vol. 27 : Lectures on Galatians, 1535, Chapters 5-6; 1519, Chapters 1-6 (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works. Saint Louis: Concordia Publishing House.

Comments on Galatians 5:1 (b)

This is the freedom with which Christ has set us free, not from some human slavery or tyrannical authority but from the eternal wrath of God. Where? In the conscience. This is where our freedom comes to a halt; it goes no further. For Christ has set us free, not for a political freedom or a freedom of the flesh but for a theological or spiritual freedom, that is, to make our conscience free and joyful, unafraid of the wrath to come (Matt. 3:7). This is the most genuine freedom; it is immeasurable. When the other kinds of freedom—political freedom and the freedom of the flesh—are compared with the greatness and the glory of this kind of freedom, they hardly amount to one little drop. For who can express what a great gift it is for someone to be able to declare for certain that God neither is nor ever will be wrathful but will forever he a gracious and merciful Father for the sake of Christ? It is surely a great and incomprehensible freedom to have this Supreme Majesty kindly disposed toward us, protecting and helping us, and finally even setting us free physically in such a way that our body, which is sown in perishability, in dishonor, and in weakness, is raised in imperishability, in honor, and in power (1 Cor. 15:42–43). Therefore the freedom by which we are free of the wrath of God forever is greater than heaven and earth and all creation.

From this there follows the other freedom, by which we are made safe and free through Christ from the Law, from sin, death, the power of the devil, hell, etc. For just as the wrath of God cannot terrify us—since Christ has set us free from it—so the Law, sin, etc., cannot accuse and condemn us. Even though the Law denounces us and sin terrifies us, they still cannot plunge us into despair. For faith, which is the victor over the world (1 John 5:4), quickly declares: “Those things have nothing to do with me, for Ghrist has set me free from them.” So it is that death, which is the most powerful and horrible thing in the world, lies conquered in our conscience through this freedom of the Spirit. Therefore the greatness of Ghristian freedom should be carefully measured and pondered. The words “freedom from the wrath of God, from the Law, sin, death, etc.,” are easy to say; but to feel the greatness of this freedom and to apply its results to oneself in a struggle, in the agony of conscience, and in practice—this is more difficult than anyone can say.

Luther, M. (1999, c1964). Vol. 27: Luther's works, vol. 27 : Lectures on Galatians, 1535, Chapters 5-6; 1519, Chapters 1-6 (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works. Saint Louis: Concordia Publishing House.

Julius II, 1443-1513

"The indulgence with which Luther came into direct contact through his parishioners was the jubilee indulgence announced by Pope Julius II for the year 1510, the proceeds of which were to be used in building the new basilica of St. Peter in Rome. After the death of Julius II in 1513, Leo X revived this indulgence."


Luther, M. (1999, c1957). Vol. 31: Luther's works, vol. 31 : Career of the Reformer I (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Vol. 31, Page 21). Philadelphia: Fortress Press.
 
Julius II  commissioned  Michelangelo to paint the ceilings of the Sistine chapel.

Johann Tetzel, 1464-1519

The indulgence with which Luther came into direct contact through his parishioners was the jubilee indulgence announced by Pope Julius II for the year 1510, the proceeds of which were to be used in building the new basilica of St. Peter in Rome. After the death of Julius II in 1513, Leo X revived this indulgence. In March, 1515, he commissioned Albrecht of Hohenzollern, archbishop of Mainz and of Magdeburg and bishop of Halberstadt, to sell the indulgence in his sees and in certain Brandenburg lands. Albrecht, who was heavily indebted to the papacy for the dispensation to hold the three sees and for the pallium, the symbol of his episcopal authority in Mainz, borrowed the money from the banking house of the Fuggers. In return for selling the indulgence the Fuggers and he were to get half of the proceeds while the other half was to go to the papal treasury. Albrecht appointed as subcommissary Johann Tetzel, a Dominican monk who had sold indulgences for the papacy and the Fuggers since 1504.


Luther, M. (1999, c1957). Vol. 31: Luther's works, vol. 31 : Career of the Reformer I (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Vol. 31, Page 21-22). Philadelphia: Fortress Press.

Archbishop Albrecht of Mainz, 1490-1545

The indulgence with which Luther came into direct contact through his parishioners was the jubilee indulgence announced by Pope Julius II for the year 1510, the proceeds of which were to be used in building the new basilica of St. Peter in Rome.

After the death of Julius II in 1513, Leo X revived this indulgence. In March, 1515, he commissioned Albrecht of Hohenzollern, archbishop of Mainz and of Magdeburg and bishop of Halberstadt, to sell the indulgence in his sees and in certain Brandenburg lands. Albrecht, who was heavily indebted to the papacy for the dispensation to hold the three sees and for the pallium, the symbol of his episcopal authority in Mainz, borrowed the money from the banking house of the Fuggers.

 In return for selling the indulgence the Fuggers and he were to get half of the proceeds while the other half was to go to the papal treasury. Albrecht appointed as subcommissary Johann Tetzel, a Dominican monk who had sold indulgences for the papacy and the Fuggers since 1504.

The indulgence with which Luther came into direct contact through his parishioners was the jubilee indulgence announced by Pope Julius II for the year 1510, the proceeds of which were to be used in building the new basilica of St. Peter in Rome.

The indulgence with which Luther came into direct contact through his parishioners was the jubilee indulgence announced by Pope Julius II for the year 1510, the proceeds of which were to be used in building the new basilica of St. Peter in Rome.

After the death of Julius II in 1513, Leo X revived this indulgence. In March, 1515, he commissioned Albrecht of Hohenzollern, archbishop of Mainz and of Magdeburg and bishop of Halberstadt, to sell the indulgence in his sees and in certain Brandenburg lands. Albrecht, who was heavily indebted to the papacy for the dispensation to hold the three sees and for the pallium, the symbol of his episcopal authority in Mainz, borrowed the money from the banking house of the Fuggers.

 In return for selling the indulgence the Fuggers and he were to get half of the proceeds while the other half was to go to the papal treasury. Albrecht appointed as subcommissary Johann Tetzel, a Dominican monk who had sold indulgences for the papacy and the Fuggers since 1504.

The indulgence with which Luther came into direct contact through his parishioners was the jubilee indulgence announced by Pope Julius II for the year 1510, the proceeds of which were to be used in building the new basilica of St. Peter in Rome.

After the death of Julius II in 1513, Leo X revived this indulgence. In March, 1515, he commissioned Albrecht of Hohenzollern, archbishop of Mainz and of Magdeburg and bishop of Halberstadt, to sell the indulgence in his sees and in certain Brandenburg lands. Albrecht, who was heavily indebted to the papacy for the dispensation to hold the three sees and for the pallium, the symbol of his episcopal authority in Mainz, borrowed the money from the banking house of the Fuggers. In return for selling the indulgence the Fuggers and he were to get half of the proceeds while the other half was to go to the papal treasury. Albrecht appointed as subcommissary Johann Tetzel, a Dominican monk who had sold indulgences for the papacy and the Fuggers since 1504.

Luther, M. (1999, c1957). Vol. 31: Luther's works, vol. 31 : Career of the Reformer I (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Vol. 31, Page 21-22). Philadelphia: Fortress Press.

Leo X, 1513-1521

Luther dedicated his treatise "Christian Liberty" to Leo X. He excommunicatd Luther on January 3, 1521. The future Pope, Clement VII, is on his right.

Adrian VI, 1522-1523

Pope for less than two years. He was tutor to Emperor Charles V.

Clement VII, 1523-1534

A cousin of Leo X, he was Pope during the Augsburg Confession.

Paul III, 1534-1549

Convened the Council of Trent  in 1545

Augsburg Confession, Conscience

15 Although this teaching is despised by inexperienced men, God-fearing and anxious consciences find by experience that it offers the greatest consolation because the consciences of men cannot be pacified by any work but only by faith when they are sure that for Christ’s sake they have a gracious God. 16 It is as Paul teaches in Rom. 5:1, “Since we are justified by faith, we have peace with God.” 17 This whole teaching is to be referred to that conflict of the terrified conscience, nor can it be understood apart from that conflict. 18 Accordingly inexperienced and profane men, who dream that Christian righteousness is nothing else than civil or philosophical righteousness, have bad judgment concerning this teaching.

19 Consciences used to be plagued by the doctrine of works when consolation from the Gospel was not heard. 20 Some persons were by their consciences driven into the desert, into monasteries, in the hope that there they might merit grace by monastic life. 21 Others invented works of another kind to merit grace and make satisfaction for sins. 22 Hence there was very great need to treat of and to restore this teaching concerning faith in Christ in order that anxious consciences should not be deprived of consolation but know that grace and forgiveness of sins are apprehended by faith in Christ.

Tappert, T. G. (2000, c1959). The Augsburg confession : Translated from the Latin (The Confession of Faith: 2, XX, 15-22). Philadelphia: Fortress Press.

Commonplaces, Grace and Justification

Justification means the remission of sins, reconciliation, or the acceptance of a person unto eternal life. To the Hebrews, "to  justify" is a forensic term, as if I were to say that the Roman people "justified" Scipio when he was accused by the tribunes, that is, they absolved him or pronounced him to be a righteous man. Therefore Paul took the term "justify" from the usage of the Hebrew word to indicate remission of sins, reconciliation, or acceptance. All educated people understand that this is the thrust of the Hebrew expression, and examples are encountered frequently.

Melanchthon, Phillip, Commonplaces of Theology, 1543, p. 86.  (J.A.O. Preus,Tr.) Concordia Publishing House, 1992.

Augsburg Confession XX, Faith and Good Works (a)

9 We begin by teaching that our works cannot reconcile us with God or obtain grace for us, for this happens only through faith, that is, when we believe that our sins are forgiven for Christ’s sake, who alone is the mediator who reconciles the Father. 10 Whoever imagines that he can accomplish this by works, or that he can merit grace, despises Christ and seeks his own way to God, contrary to the Gospel.

11 This teaching about faith is plainly and clearly treated by Paul in many passages, especially in Eph. 2:8, 9, “For by grace you have been saved through faith; and this is not your own doing, it is the gift of God — not because of works, lest any man should boast,” etc.

12 That no new interpretation is here introduced can be demonstrated from Augustine, 13 who discusses this question thoroughly and teaches the same thing, namely, that we obtain grace and are justified before God through faith in Christ and not through works. His whole book, De spiritu et litera, proves this.

Tappert, T. G. (2000, c1959). The book of concord : The confessions of the evangelical Lutheran church (The Confession of Faith: 2, XX, 9-13). Philadelphia: Fortress Press.

Augsburg Confession XX, Faith and Good Works (b)

27 It is also taught among us that good works should and must be done, not that we are to rely on them to earn grace but that we may do God’s will and glorify him. 28 It is always faith alone that apprehends grace and forgiveness of sin. 29 When through faith the Holy Spirit is given, the heart is moved to do good works. 31 Before that, when it is without the Holy Spirit, the heart is too weak. 32 Moreover, it is in the power of the devil, who drives poor human beings into many sins. 33 We see this in the philosophers who undertook to lead honorable and blameless lives; they failed to accomplish this, and instead fell into many great and open sins. 34 This is what happens when a man is without true faith and the Holy Spirit and governs himself by his own human strength alone.

35 Consequently this teaching concerning faith is not to be accused of forbidding good works but is rather to be praised for teaching that good works are to be done and for offering help as to how they may be done. 36 For without faith and without Christ human nature and human strength are much too weak to do good works, 37 call upon God, have patience in suffering, love one’s neighbor, diligently engage in callings which are commanded, render obedience, avoid evil lusts, etc. 38 Such great and genuine works cannot be done without the help of Christ, 39 as he himself says in John 15:5, “Apart from me you can do nothing.”

Tappert, T. G. (2000, c1959). The book of concord : The confessions of the evangelical Lutheran church (The Confession of Faith: 2, XX, 27-39). Philadelphia: Fortress Press.

Augsburg Confession VI, The New Obedience

1 It is also taught among us that such faith should produce good fruits and good works and that we must do all such good works as God has commanded,6 but we should do them for God’s sake and not place our trust in them as if thereby to merit favor before God. 2 For we receive forgiveness of sin and righteousness through faith in Christ, as (tr-47) Christ himself says, “So you also, when you have done all that is commanded you, say, ‘We are unworthy servants’” (Luke 17:10). 3 The Fathers also teach thus, for Ambrose says, “It is ordained of God that whoever believes in Christ shall be saved, and he shall have forgiveness of sins, not through works but through faith alone, without merit.”7




Tappert, T. G. (2000, c1959). The book of concord : The confessions of the evangelical Lutheran church (The Confession of Faith: 2, VI, 1-3). Philadelphia: Fortress Press.

Augsburg Confession IV, Justification

1 It is also taught among us that we cannot obtain forgiveness of sin and righteousness before God by our own merits, works, or satisfactions, but that we receive forgiveness of sin and become righteous before God by grace, for Christ’s sake, through faith, 2 when we believe that Christ suffered for us and that for his sake our sin is forgiven and righteousness and eternal life are given to us. 3 For God will regard and reckon this faith as righteousness, as Paul says in Romans 3:21-26 and 4:5.

Tappert, T. G. (2000, c1959). The book of concord : The confessions of the evangelical Lutheran church (The Confession of Faith: 2, IV-, 3). Philadelphia: Fortress Press.

Christian Liberty (1520) a

You may ask, “What then is the Word of God, and how shall it be used, since there are so many words of God?” I answer: The Apostle explains this in Romans 1. The Word is the gospel of God concerning his Son, who was made flesh, suffered, rose from the dead, and was glorified through the Spirit who sanctifies.

To preach Christ means to feed the soul, make it righteous, set it free, and save it, provided it believes the preaching. Faith alone is the saving and efficacious use of the Word of God, according to Rom. 10[:9]: “If you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.”

 Furthermore, “Christ is the end of the law, that every one who has faith may be justified” [Rom. 10:4]. Again, in Rom. 1[:17], “He who through faith is righteous shall live.” The Word of God cannot be received and cherished by any works whatever but only by faith. Therefore it is clear that, as the soul needs only the Word of God for its life and righteousness, so it is justified by faith alone and not any works; for if it could be justified by anything else, it would not need the Word, and consequently it would not need faith.

This faith cannot exist in connection with works—that is to say, if you at the same time claim to be justified by works, whatever their character—for that would be the same as “limping with two different opinions” [I Kings 18:21], as worshiping Baal and kissing one’s own hand [Job 31:27–28], which, as Job says, is a very great iniquity.

Therefore the moment you begin to have faith you learn that all things in you are altogether blameworthy, sinful, and damnable, as the Apostle says in Rom. 3[:23], “Since all have sinned and fall short of the glory of God,” and, “None is righteous, no, not one; … all have turned aside, together they have gone wrong” (Rom. 3:10–12).

When you have learned this you will know that you need Christ, who suffered and rose again for you so that, if you believe in him, you may through this faith become a new man in so far as your sins are forgiven and you are justified by the merits of another, namely, of Christ alone.

Since, therefore, this faith can rule only in the inner man, as Rom. 10[:10] says, “For man believes with his heart and so is justified,” and since faith alone justifies, it is clear that the inner man cannot be justified, freed, or saved by any outer work or action at all, and that these works, whatever their character, have nothing to do with this inner man.

On the other hand, only ungodliness and unbelief of heart, and no outer work, make him guilty and a damnable servant of sin. Wherefore it ought to be the first concern of every Christian to lay aside all confidence in works and increasingly to strengthen faith alone and through faith to grow in the knowledge, not of works, but of Christ Jesus, who suffered and rose for him, as Peter teaches in the last chapter of his first Epistle (I Pet. 5:10).

No other work makes a Christian. Thus when the Jews asked Christ, as related in John 6[:28], what they must do “to be doing the work of God,” he brushed aside the multitude of works which he saw they did in great profusion and suggested one work, saying, “This is the work of God, that you believe in him whom he has sent” [John 6:29]; “for on him has God the Father set his seal” [John 6:27].

Therefore true faith in Christ is a treasure beyond comparison which brings with it complete salvation and saves man from every evil, as Christ says in the last chapter of Mark [16:16]: “He who believes and is baptized will be saved; but he who does not believe will be condemned.” Isaiah contemplated this treasure and foretold it in chapter 10: “The Lord will make a small and consuming word upon the land, and it will overflow with righteousness” [Cf. Isa. 10:22].

This is as though he said, “Faith, which is a small and perfect fulfilment of the law, will fill believers with so great a righteousness that they will need nothing more to become righteous.” So Paul says, Rom. 10[:10], “For man believes with his heart and so is justified.”


Luther, M. (1999, c1957). Vol. 31: Luther's works, vol. 31 : Career of the Reformer I (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Vol. 31, Page 346-348). Philadelphia: Fortress Press.

Christian Liberty (1520) b

Should you ask how it happens that faith alone justifies and offers us such a treasure of great benefits without works in view of the fact that so many works, ceremonies, and laws are prescribed in the Scriptures, I answer: First of all, remember what has been said, namely, that faith alone, without works, justifies, frees, and saves; we shall make this clearer later on. Here we must point out that the entire Scripture of God is divided into two parts: commandments and promises.

Although the commandments teach things that are good, the things taught are not done as soon as they are taught, for the commandments show us what we ought to do but do not give us the power to do it. They are intended to teach man to know himself, that through them he may recognize his inability to do good and may despair of his own ability. That is why they are called the Old Testament and constitute the Old Testament.

For example, the commandment, “You shall not covet” [Exod. 20:17], is a command which proves us all to be sinners, for no one can avoid coveting no matter how much he may struggle against it. Therefore, in order not to covet and to fulfil the commandment, a man is compelled to despair of himself, to seek the help which he does not find in himself elsewhere and from someone else, as stated in Hosea [13:9]: “Destruction is your own, O Israel: your help is only in me.” As we fare with respect to one commandment, so we fare with all, for it is equally impossible for us to keep any one of them.

Now when a man has learned through the commandments to recognize his helplessness and is distressed about how he might satisfy the law—since the law must be fulfilled so that not a jot or tittle shall be lost, otherwise man will be condemned without hope—then, being truly humbled and reduced to nothing in his own eyes, he finds in himself nothing whereby he may be justified and saved.

Here the second part of Scripture comes to our aid, namely, the promises of God which declare the glory of God, saying, “If you wish to fulfil the law and not covet, as the law demands, come, believe in Christ in whom grace, righteousness, peace, liberty, and all things are promised you. If you believe, you shall have all things; if you do not believe, you shall lack all things.” That which is impossible for you to accomplish by trying to fulfil all the works of the law—many and useless as they all are—you will accomplish quickly and easily through faith.



Luther, M. (1999, c1957). Vol. 31: Luther's works, vol. 31 : Career of the Reformer I (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Vol. 31, Page 348-350). Philadelphia: Fortress Press.

Christian Liberty (1520) c

Now when a man has learned through the commandments to recognize his helplessness and is distressed about how he might satisfy the law—since the law must be fulfilled so that not a jot or tittle shall be lost, otherwise man will be condemned without hope—then, being truly humbled and reduced to nothing in his own eyes, he finds in himself nothing whereby he may be justified and saved. Here the second part of Scripture comes to our aid, namely, the promises of God which declare the glory of God, saying, “If you wish to fulfil the law and not covet, as the law demands, come, believe in Christ in whom grace, righteousness, peace, liberty, and all things are promised you. If you believe, you shall have all things; if you do not believe, you shall lack all things.” That which is impossible for you to accomplish by trying to fulfil all the works of the law—many and useless as they all are—you will accomplish quickly and easily through faith. God our Father has made all things depend on faith so that whoever has faith will have everything, and whoever does not have faith will have nothing. “For God has consigned all men to disobedience, that he may have mercy upon all,” as it is stated in Rom. 11[:32]. Thus the promises of God give what the commandments of God demand and fulfil what the law prescribes so that all things may be Coifs alone, both the commandments and the fulfilling of the commandments. He alone commands, he alone fulfils. Therefore the promises of God belong to the New Testament. Indeed, they are the New Testament.


Luther, M. (1999, c1957). Vol. 31: Luther's works, vol. 31 : Career of the Reformer I (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Vol. 31, Page 348-349). Philadelphia: Fortress Press.

Lectures on Genesis Ch 15:6 (ca 1535-1540)

6. And he believed the Lord; and He reckoned it to him as righteousness.

No one has treated this passage better, more richly, more clearly, and more powerfully than St. Paul in the third to the twelfth chapters of Romans. Moreover, Paul treats it in such a way as to show that this promise concerning Abraham’s descendants should not be interpreted to apply solely to the legitimate physics or temporal seed but to the spiritual and eternal heritage.

For Moses uses heavenly things to illustrate his point, not things that are earthly or temporal. Therefore the promise, too, is a heavenly one, not of children of the flesh but of the spirit, or, as Paul calls them, “children of the promise” (Rom. 9:8). This meaning is clear from what Paul says.

Moreover, when Moses adds that Abraham believed God, this is the first passage of Scripture which we have had until now about faith. For the others, which Moses mentioned previously—the passage about the Seed of the woman, for example, the command to build the ark, the threat of the Flood, and the command to Abraham to leave his country, etc.—merely demand faith; they do not praise or recommend it.

These promises as well as the threats are all words which require faith, but they do not commend faith as the passage before us does. Therefore this is one of the foremost passages of all Scripture.
And Paul has not only expounded this passage most carefully; he also takes great pains to commend it to the church when he adds this statement (Rom. 4:23): “But the words ‘it was reckoned to him’ were written not for his [Abraham’s] sake alone”—who later on died—but (Rom. 15:4) “for our instruction, that … we might have hope.”

This is truly an instance of treating the Scriptures in an apostolic manner and of establishing the universal statement which is so dreadful and detestable to the very gates of hell: that all who believe the Word of God are just.

Accordingly, lest my discussions obscure what the best interpreter says, I shall speak rather briefly here. Read Paul, and read him most attentively. Then you will see that from this passage he constructs the foremost article of our faith—the article that is intolerable to the world and to Satan—namely, that faith alone justifies, but that faith consists in giving assent to the promises of God and concluding that they are true.

Luther, M. (1999, c1961). Vol. 3: Luther's works, vol. 3 : Lectures on Genesis: Chapters 15-20 (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Ge 15:6). Saint Louis: Concordia Publishing House.

Lectures on Genesis 15:6 (ca 1535-1540)

As for the verb חָשַׁב, I do not object very much whether you take it to mean either “to impute” or as "“to think”; for the result remains the same. When the Divine Majesty thinks about me that I am righteous, that my sins have been forgiven, that I am free from eternal death, and when I gratefully grasp this thought of God about me in faith, then I am truly righteous, not through my works but through faith, with which I grasp the divine thought.


For God’s thought is infallible truth. Therefore when I grasp it with a firm thought—not with an uncertain and wavering opinion—I am righteous.

For faith is the firm and sure thought or trust that through Christ God is propitious and that through Christ His thoughts concerning us are thoughts of peace, not of affliction or wrath.

God’s thought or promise, and faith, by which I take hold of God’s promise—these belong together.

Therefore Paul correctly translates the word חָשַׁב with λογίζεσθαι, which also refers to thinking, as does the word “to account”; for if you believe God when He gives a promise, God accounts you righteous.

It is not stated here that God wants to regard the Law, circumcision, or sacrifices as worthy of righteousness. Only His accounting, only that thought of grace concerning us, brings this about.

For righteousness is given to Abraham not because he performs works but because he believes. Nor is it given to faith as a work of ours; it is given because of God’s thought, which faith lays hold of.

Therefore Paul is very adroit in putting such stress on the word “to account” or “to reckon as” (Rom. 4:4–5). “Now to one who works,” he says, “his wages are not reckoned as a gift but as his due. And to one who does not work but trusts Him who justifies the ungodly his faith is reckoned as righteousness”; and a little earlier (Rom. 3:20): “or no human being will be justified in His sight by works of the Law.”

But it is known what the works of the Law are. They are the highest and most beautiful virtues. Do these, then, contribute nothing toward righteousness?

“Nothing,” says Paul; “all our virtues are rejected, and mercy alone avails.”

Even though God demands our virtues and does not want us to be addicted to the lusts of the flesh but earnestly charges us not only to hold them in check but to slay them completely, yet our virtues cannot help us before God’s judgment; for they are polluted and contaminated by lust. Therefore unless God averts His eyes from our sins, yes, even from our righteousness and virtues and reckons us as righteous because of faith, which lays hold of His Son, we are done for. Mercy alone, or the accounting alone, saves us.

Hence our doctrine that we are justified before God solely through His accounting mercy has its foundation in this passage.

This is the source from which Paul has drawn his discussions in Romans and Galatians, where he ascribes righteousness to faith, not to works or the Law. But look at the indifference, the sluggishness, yes, blindness of past times; even Lyra distorts this passage with his interpretation



Luther, M. (1999, c1961). Vol. 3: Luther's works, vol. 3 : Lectures on Genesis: Chapters 15-20 (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Ge 15:6). Saint Louis: Concordia Publishing House.

On Translating (1530)

Now I was not relying on and following the nature of the languages alone, however, when, in Roman 3[:28] I inserted the word solum (alone). Actually the text itself and the meaning of St. Paul urgently require and demand it. For in that very passage he is dealing with the main point of Christian doctrine, namely, that we are justified by faith in Christ without any works of the law. And Paul cuts away all works so completely, as even to say that the works of the law—though it is God’s law and word—do not help us for justification [Rom. 3:20].

He cites Abraham as an example and says that he was justified so entirely without works that even the highest work—which, moreover, had been newly commanded by God, over and above all other works and ordinances, namely circumcision—did not help him for justification; rather he was justified without circumcision and without any works, by faith, as he says in chapter 4[:2], “If Abraham was justified by works, he may boast, but not before God.”

But when all works are so completely cut away—and that must mean that faith alone justifies—whoever would speak plainly and clearly about this cutting away of works will have to say, “Faith alone justifies us, and not works.” The matter itself, as well as the nature of the language, demands it.

“But,” they say, “it has an offensive sound, and people infer from it that they need not do any good works.” Land, what are we to say? Is it not much more “offensive” that St. Paul himself does not use the term “faith alone,” but spells it out even more bluntly, and puts the finishing touches on it by saying, “Without the works of the law”? And in Galatians 1[2:16] and many other places he says, “Not by the works of the law,” for the expression “faith alone” is susceptible of another interpretation, but the phrase “without the works of the law” is so blunt, offensive, and scandalous that no amount of interpreting can help it.

How much more might people learn from this “that they need not do any good works,” when they hear this preaching about the works themselves put in such plain, strong words, “No works,” “without works,” “not by works”! If it is not “offensive” to preach, “without works,” “no works,” “not by works,” why should it be “offensive” to preach, “by faith alone”?

And what is still more “offensive,” St. Paul is here rejecting not just ordinary works, but “works of the law.” Now someone could easily take offense at that all the more and say that the law is condemned and accursed before God, and we ought to be doing nothing but evil—as they did in Romans 3[:8], “Why not do evil that good may come?”

This is the very thing that one factious spirit began to do in our time. Are we to deny Paul’s word on account of such “offense,” or stop speaking out freely about faith? Land, St. Paul and I want to give such offense; we preach so strongly against works and insist on faith alone, for no other reason than that the people may be offended, stumble, and fall, in order that they may learn to know that they are not saved by their good works but only by Christ’s death and resurrection.

Now if they cannot be saved by the good works of the law, how much less shall they be saved by bad works, and without the law! For this reason it does not follow that because good works do not help, therefore bad works do help, any more than it follows that because the sun cannot help a blind man to see, night and darkness must, therefore, help him to see.

I am amazed that anyone can take exception in a matter as evident as this. Just tell me: Is Christ’s death and resurrection our work, that we do, or is it not? Of course it is not our work, nor the work of any law either. Now it is Christ’s death and resurrection alone that saves us and makes us free from sin, as Paul says in Romans 4[:25], “He died for our sins and rose for our justification.” Tell me, further: What is the work by which we lay hold of Christ’s death and resurrection? It cannot be any external work, but only the eternal faith that is in the heart.

Faith alone, indeed, all alone, without any works, lays hold of this death and resurrection when it is preached by the gospel. Why then this raging and raving, this making of heretics and burning them at the stake, when the matter itself at its very core is so clear and proves that faith alone lays hold of Christ’s death and resurrection, without any works, and that his death and resurrection [alone] are our life and our righteousness?

Since, then, the fact itself is so obvious—that faith alone conveys, grasps, and imparts this life and righteousness—why should we not also say so? It is no heresy that faith alone lays hold on Christ, and gives life; and yet it must be heresy, if anyone mentions it. Are they not mad, foolish, and nonsensical? They admit that the thing is right, but brand the saying of it as wrong, though nothing can be both right and wrong at the same time.

Luther, M. (1999, c1960). Vol. 35: Luther's works, vol. 35 : Word and Sacrament I (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Vol. 35, Page 195-197). Philadelphia: Fortress Press.

Commentary On The Alleged Imperial Edict (1531)

The fourth article in the edict concerns the chief article of Christian faith, namely, that faith alone, without works, makes a man righteous. Concerning this, here is what they spit out in the edict, “And according to the fact that it is evident from Holy Scriptures, that mere faith alone, without love and good works, does not save, and also because God demands good works at many places in the Scriptures, the article that faith alone saves and that good works are rejected shall not be preached or taught,” etc.

 What they say here about not rejecting good works is said, as usual, with blind words, maliciously, to disparage us as those who reject good works, although they indeed know better.

We lay more emphasis on good works than the whole papacy has ever done, for it has never understood any good work, as I have sufficiently proved elsewhere. They simply cannot give up their venomous lying and slandering. And, in brief, there is not a word in this edict that does not contain its interpretation in itself, which is, “Clerics have never been good.” That saying clarifies every letter in this edict.

And how can these swinish fellows be expected to understand the value of this high, holy article, when they cannot even tolerate the minor articles, such as these, that a man may marry a wife, a woman may marry a husband, a man may eat and drink what God gives and provides for him, a Christian may partake of the sacrament in both kinds, and many other similar things? It would be a shame if these mad beasts and filthy swine should even smell this nutmeg, to say nothing of eating and partaking of it.

Let them rather teach and believe such things as these: it is a mortal sin to pass wind while wearing a surplice; and, whoever passes wind at the altar is damned; or (to include their high articles as well) whoever rinses his mouth with water and swallows a drop may not keep the mass that day; and, whoever forgetfully leaves his mouth open so that a gnat flies down his throat may not receive the sacrament that day; and similar, innumerable, splendid, excellent, high articles, on which their pigs’ church is founded. Those are articles worth talking about! Therefore, why should they pay much attention to faith and good works, such minor, simple, silly things?

But since I see that the devil persists in blaspheming this chief article through the mouths of his swinish teachers, and is unable to rest or cease, I, Dr. Martinus Luther, unworthy evangelist of our Lord Jesus Christ, I say that this article (faith alone, without any and all works, makes one righteous before God) shall be allowed to stand and to remain by the Roman emperor, the Turkish emperor, the Persian emperor, the pope, all cardinals, bishops, priests, monks, nuns, kings, princes, lords, all the world, together with all devils, whether they want to or not, and they shall have hell-fire on their heads besides. Let that be my, Dr. Luther’s, inspiration of the Holy Spirit and the real holy gospel.

For this is the very article which the children pray, “I believe in Jesus Christ, crucified, dead,” etc. No one has died for our sins except only Jesus Christ, God’s Son—only Jesus, God’s Son. And once again I say, Jesus, God’s Son, alone, has redeemed us from sin. That is certainly true and is the whole of Scriptures, and even if all the world and the devils should tear themselves and burst, it is still true. If, however, it is he alone who takes away our sin, then it cannot be we with our works.

It is indeed impossible for me to grasp and attain to this one and only Redeemer from sin, Jesus, except through faith. He is and remains beyond the grasp of works. Since faith alone, before any works follow it, can lay hold of this Redeemer, so it must be true that only faith, before and without works, grasps hold of this redemption, which means nothing else but becoming righteous.

For to have been redeemed from sin or to have sin forgiven must be the same as being or becoming righteous, etc. Good works, however, follow such faith or redemption or forgiveness of sin or righteousness, as the fruit of this faith. That is our teaching, as it is taught by the Holy Spirit and all of holy Christendom, and with this we remain in God’s name, Amen


Luther, M. (1999, c1960). Vol. 34: Luther's works, vol. 34 : Career of the Reformer IV (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Vol. 34, Page 90-91). Philadelphia: Fortress Press.

Preface to Romans, a

Faith is not the human notion and dream that some people call faith. When they see that no improvement of life and no good works follow—although they can hear and say much about faith—they fall into the error of saying, “Faith is not enough; one must do works in order to be righteous and be saved.” This is due to the fact that when they hear the gospel, they get busy and by their own powers create an idea in their heart which says, “I believe”; they take this then to be a true faith. But, as it is a human figment and idea that never reaches the depths of the heart, nothing comes of it either, and no improvement follows.

Faith, however, is a divine work in us which changes us and makes us to be born anew of God, John 1[:12–13]. It kills the old Adam and makes us altogether different men, in heart and spirit and mind and powers; and it brings with it the Holy Spirit. O it is a living, busy, active, mighty thing, this faith. It is impossible for it not to be doing good works incessantly. It does not ask whether good works are to be done, but before the question is asked, it has already done them, and is constantly doing them. Whoever does not do such works, however, is an unbeliever. He gropes and looks around for faith and good works, but knows neither what faith is nor what good works are. Yet he talks and talks, with many words, about faith and good works.

Faith is a living, daring confidence in God’s grace, so sure and certain that the believer would stake his life on it a thousand times. This knowledge of and confidence in God’s grace makes men glad and bold and happy in dealing with God and with all creatures. And this is the work which the Holy Spirit performs in faith. Because of it, without compulsion, a person is ready and glad to do good to everyone, to serve everyone, to suffer everything, out of love and praise to God who has shown him this grace. Thus it is impossible to separate works from faith, quite as impossible as to separate heat and light from fire. Beware, therefore, of your own false notions and of the idle talkers who imagine themselves wise enough to make decisions about faith and good works, and yet are the greatest fools. Pray God that he may work faith in you. Otherwise you will surely remain forever without faith, regardless of what you may think or do.

Righteousness, then, is such a faith. It is called “the righteousness of God” because God gives it, and counts it as righteousness for the sake of Christ our Mediator, and makes a man to fulfil his obligation to everybody. For through faith a man becomes free from sin and comes to take pleasure in God’s commandments, thereby he gives God the honor due him, and pays him what he owes him. Likewise he serves his fellow-men willingly, by whatever means he can, and thus pays his debt to everyone. Nature, free will, and our own powers cannot bring this righteousness into being. For as no one can give himself faith, neither can he take away his own unbelief. How, then, will he take away a single sin, even the very smallest? Therefore all that is done apart from faith, or in unbelief, is false; it is hypocrisy and sin, Romans 14[:23], no matter how good a showing it makes.

Luther, M. (1999, c1960). Vol. 35: Luther's works, vol. 35 : Word and Sacrament I (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Vol. 35, Page 370). Philadelphia: Fortress Press.

Preface to Romans, b

After the first three chapters, in which sin is revealed and faith’s way to righteousness is taught, St. Paul begins in chapter 4 to meet certain remonstrances and objections. First he takes up the one that all men commonly make when they hear that faith justifies without works. They say, “Are we, then, to do no good works?” Therefore he himself takes up the case of Abraham, and asks, “What did Abraham accomplish, then, with his good works? Were they all in vain? Were his works of no use?” He concludes that Abraham was justified by faith alone, without any works, so much so that the Scriptures in Genesis 15[:6] declare that he was justified by faith alone even before the work of circumcision. But if the work of circumcision contributed nothing to his righteousness, though God had commanded it and it was a good work of obedience, then surely no other good work will contribute anything to righteousness. Rather, as Abraham’s circumcision was an external sign by which he showed the righteousness that was already his in faith, so all good works are only external signs which follow out of faith; like good fruit, they demonstrate that a person is already inwardly righteous before God.

With this powerful illustration from the Scriptures, St. Paul confirms the doctrine of faith which he had set forth in chapter 3. He cites also another witness, David, who says in Psalm 32[:1–2] that a man is justified without works—although he does not remain without works when he has been justified. Then he gives the illustration a broader application, setting it over against all other works of the law. He concludes that the Jews cannot be Abraham’s heirs merely because of their blood, still less because of the works of the law; they must inherit Abraham’s faith, if they would be true heirs. For before the law—before the law of Moses and the law of circumcision—Abraham was justified by faith and called the father of all believers. Moreover the law brings about wrath rather than grace, because no one keeps the law out of love for it and pleasure in it. What comes by the works of the law is thus disfavor rather than grace. Therefore faith alone must obtain the grace promised to Abraham, for these examples too were written for our sakes [Rom. 15:4], that we too should believe.

Luther, M. (1999, c1960). Vol. 35: Luther's works, vol. 35 : Word and Sacrament I (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Vol. 35, Page 373-374). Philadelphia: Fortress Press.