Martin Luther Lutheran Quotes

I am much afraid that the universities will prove to be the great gates of hell, unless they diligently labour in explaining the Holy Scriptures, and engraving them in the hearts of youth. I advise no one to place his child where the Scriptures do not reign paramount. Every institution in which men are not unceasingly occupied with the Word of God must become corrupt.

What could Yeshua of Nazareth have made of Martin Luther's outburst "Death to the Law!" which in many German Lutherans who served Hitler became "Death to the Jews!" The Germans would not have crucified Jesus: they would have exterminated him at Auschwitz, their version of the Temple.

If women die in childbed, that does no harm. It is what they were made for.

God once spoke through the mouth of an ass. I will tell you straight what I think. I am a Christian theologian and I am bound not only to assert, but to defend the truth with my blood and death. I want to believe freely and be a slave to the authority of no one, of a council, a university, or pope. I will confidently confess what appears to me to be true whether it has been asserted by a Catholic or a heretic, whether it has been approved or reproved by a council.

...Sinners are attractive because they are loved; they are not loved because they are attractive.

The love of God does not find, but creates, that which is pleasing to it.

Even if those in authority are evil or without faith, nevertheless the authority and its power is good and from God…. Therefore, where there is power and where it flourishes, there it is and there it remains because God has ordained it.

Who Started Your Church? • Calvary Chapel, 1965: Chuck Smith • Mormon church, 1830: Joseph Smith • Disciples of Christ, 1809: Thomas Campbell • Baptist church, 1609: John Smyth • Presbyterian church, 1560: John Knox • Calvinist church, 1536: John Calvin • Lutheran church, 1517: Martin Luther • Eastern Orthodox church, 1054: Eastern Patriarchs • Catholic Church, 33: Jesus Christ

I ask that my name be left silent and people not call themselves Lutheran, but rather Christians. Who is Luther? The doctrine is not mine. I have been crucified for no one. St. Paul in 1 Cor. 3:4-5 would not suffer that the Christians should call themselves of Paul or of Peter, but Christian. How should I, a poor stinking bag of worms, become so that the children of Christ are named with my unholy name? It should not be dear friends. Let us extinguish all factious names and be called Christians whose doctrine we have.

Within the West, the big social inventions have always been happy to define the individual. At various times and to various degrees, social programming has had a ready answer to the question of what the good life meant: being a good Christian, a good citizen, rich, an A student, or a good manager or employee. Imagine defining yourself instead as someone who defines institutions rather than being defined by them. Then imagine what sort of social invention you would have to engage in to create something akin to a school, a church, a government, or a business that would facilitate the person you aspire to be. No Lutheran will ever be as fully expressed as Martin Luther. No Mormon will ever realize her potential the way that Joseph Smith did. No Muslim will ever be more righteous than Mohammed. No Christian will ever be more perfect than Christ, no Jew more law abiding than Moses. Millions – even billions – of people do honor these amazing men by following their example, trying to emulate them. Yet what is interesting is that if a person were really intent on following their example they would refuse to be constrained by their example. That is, if you really want to imitate Joseph Smith or Mohammed or Martin Luther you would never become a Mormon or Muslim or Lutheran. You would, instead, start your own religion in which you subordinate tradition to your own convictions and revelations. You would trust in yourself enough to create rather than imitate. If that sounds irreligious to you, you are wrong. No follower of these men is more religious than they were. (And of course at the time, most people thought of these men as heretics, not true prophets.) Progress is the product of invention. Specifically, progress depends on social invention that subordinates the past to the future, that changes what has been created by past generations in order to realize what is possible for future generations.

But Luther did more than bring out the feeling of insignificance which already pervaded the social classes to whom he preached—he offered them a solution. By not only accepting his own insignificance but by humiliating himself to the utmost, by giving up on every vestige of individual will, by renouncing and denouncing his individual strength, the individual could hope to be acceptable to God. Luther's relationship to God was one of complete submission. In psychological terms his concept of faith means: if you completely submit, if you accept your individual insignificance, then the all-powerful God may be willing to love you and save you. If you get rid of your individual self with all its shortcomings and doubts by utmost self-effacement, you free yourself from the feeling of your own nothingness and can participate in God's glory. Thus, while Luther freed people from the authority of the Church, he made them submit to a much more tyrannical authority, that of a God who insisted on complete submission of man and annihilation of the individual self as the essential condition to his salvation. Luther's "faith" was the conviction of being loved upon the condition of surrender, a solution which has much in common with the principle of complete submission of the individual to the state and the "leader.

Before Luther's vehemence many humanists and others desirous of reform in the church now began to lose confidence that he was the prophet for whom they so earnestly waited. Erasmus had committed himself firmly to neutrality. Now his hostility to Luther hardened. A Louvain theologian, Peter Barbirius, tried to coax him into an alliance against Luther. Erasmus replied bitterly on August 13, 1521. He said he had read less than a dozen pages of Luther, and he reproached those who had attacked Luther as a seditious person inciting the common people to revolt-as Latomus had done, although Erasmus did not mention him by name. His bitterness and hostility extended to the Lutheran camp and to those Lutherans who "by odious means" had tried to seduce him to their side. Yet, said he to Barbirius, "I fear that they are very numerous who with mighty invective attack secondary propositions among Luther such as, Although one may do good works, they are sinful,' although they themselves do not believe in that which creates the foundation of our faith, that the soul survives the death of the body."'' Erasmus called such a paradoxical statement a "secondary proposition," and we may be tempted to follow his lead. On one level Luther's declaration that all good works are tainted with sin sounds like modern questions based on sociobiology and psychological inquiry. Is selfless human action possible, or is there in the very performance of an unselfish act a superior sense of generosity and magnanimity that are desirable emotional rewards for benevolence? At a certain point such questions may seem to lead only to sophomoric squabbles over meaningless issues. For Luther something grand and fundamental was at stake. That was that morality could not become a substitute for intimate involvement in the drama of redemption. To those satisfied with their conduct in the world (as most of us usually are) Luther's message was one of radical introspection, intended to drive us not to the enumeration of our sinful acts but to the examination of the spirit that motivated them. In the complexity of that infinite rejection of our own power of disinterested benevolence, we were to be driven to a saving despair about ourselves and into the arms of Christ, who alone could save us. Morality without Christ might have value in the world in helping people get along with one another, and Luther never denied the role of reason in helping human beings create orderly societies. By his assertion that we sin when we do good works, he made a frontal assault on Renaissance intellectuals enamored not only with classical literature but with the proud sense of culture that was part of it. He implicitly attacked the pride not only of those who found virtue in giving alms, going on pilgrimage, and the like but also of those who claimed to be good because they imitated virtuous men of classical times. Luther made Christ the only virtue and made it impossible to speak of goodness in any way without calling Christ into the argument.

Of the intellectual leaders of the Reformation, Luther. the narrowest mind among them, survived, while the more important intellects, Hutten, Münzer, Wendel Hipler perished. Behind Luther stood the power which was economically the most important - the princes.

Nothing is more unfounded than to see a “world historical action” in Luther’s theses against indulgences and to date the beginning of the Reformation from them. The Anti-Roman movement had been in existence for decades in all classes of the German nation, and the fight against the abuses of the church had already found literary expression, for instance in the writings of the humanists. They were much more scathing than the rather tame theses of Luther. who did not even blame the indulgences themselves, but only their “abuses.

Who can understand this? Philosophy is unequal to it. Only faith can grasp so high a mystery. This is the foolishness of the cross which is hid from the wise and prudent. Reason must retire. She cannot understand that "God hides his power in weakness, his wisdom in folly, his goodness in severity, his justice in sins, his mercy in anger." How amazing that God in Christ should do all this; that the Most High, the Most Holy should be All Loving too; that the ineffable Majesty should stoop to take upon himself our flesh, subject to hunger and cold, death and desperation. We see him lying in the feedbag of a donkey, laboring in a carpenter's shop, dying a derelict under the sins of the world. The gospel is not so much a miracle as a marvel, and every line is suffused with wonder.

The scene lends itself to a dramatic portrayal. Here was Charles, heir of a long line of Catholic sovereigns--of Maximilian the romantic, of Ferdinand the Catholic, of Isabella the orthodox--scion of the house of Hapsburg, lord of Austria, Burgundy, the Low Countries, Spain, and Naples, Holy Roman Emperor, ruling over a vaster domain than any save Charlemagne, symbol of the medieval unities, incarnation of a glorious if vanishing heritage; and here before him stood a simple monk, a miner's son, with nothing to sustain him save his own faith in the Word of God. Here the past and the future were met. Some would see at this point the beginning of modern times. The contrast is real enough. Luther himself was sensible of it in a measure. He was well aware that he had not been reared as the son of Pharaoh's daughter, but what overpowered him was not as much that he stood in the presence of the emperor as this, that he and the emperor alike were called upon to answer before Almighty God.

Luther's personality as well as his teachings shows ambivalence toward authority. On the one hand he is overawed by authority—that of a worldly authority and that of a tyrannical God—and on the other hand he rebels against authority—that of the Church. He shows the same ambivalence in his attitude toward the masses. As far as they rebel within the limits he has set he is with them. But when they attack the authorities he approves of, an intense hatred and contempt for the masses comes to the fore. […] we shall show that this simultaneous love for authority and the hatred against those who are powerless are typical traits of the "authoritarian character.

Justification is a theological term referring to our movement from being separated from God to our being in communion with him. Justification by faith alone was the cardinal teaching of Martin Luther, and any agreement between Catholics and Lutherans on this matter is of great significance to those who pray, as should we all, for visible unity among all those who call Jesus Lord.

No Lutheran will ever be as fully expressed as Martin Luther. No Mormon will ever realize her potential the way that Joseph Smith did. No Muslim will ever be more righteous than Mohammed. No Christian will ever be more perfect than Christ, no Jew more law abiding than Moses. Millions – even billions – of people do honor these amazing men by following their example, trying to emulate them. Yet what is interesting is that if a person were really intent on following their example they would refuse to be constrained by their example. That is, if you really want to imitate Joseph Smith or Mohammed or Martin Luther you would never become a Mormon or Muslim or Lutheran. You would, instead, start your own religion in which you subordinate tradition to your own convictions and revelations. You would trust in yourself enough to create rather than imitate

A Protestant Reformer from South Germany. Bucer joined the *Reformation through the influence of Martin *Luther, leaving the Dominican order. After moving to Strasbourg, Bucer became an important leader who sought to resolve the controversies between the Swiss Reformed and Lutherans regarding the *Lord’s Supper, eventually reaching an agreement with Philipp *Melanchthon. Upon

Cranach was one of Martin Luther’s close allies and, in the mid-sixteenth century, he produced altarpieces for Lutheran churches in Wittenburg, Weimar, Schneeburg, Kemberg, Regensburg, and Dessau. Unlike other reformers, Luther never forbade images, especially of the crucifixion, and many of Cranach’s paintings and altarpieces functioned as didactic exercises, almost schematic diagrams of Lutheran soteriology.

But upon closer inspection, the Dutch Republic is vastly different from the Spanish Netherlands, specifically concerning the relationship between religion and politics. In fact, that relationship in the Dutch Republic is unique in Western Europe. In the Dutch Republic there is no state church, as there are in France, Spain, England, German Lutheran territories, Scandinavian countries, or the Reformed Protestant territories of the Holy Roman Empire. People in the Dutch Republic do not have to belong to a particular religion. Well into the seventeenth century, the dominant, state-supported, public church in the Dutch Republic includes only a small minority of the population. Equally unique is the fact that, from its establishment, the Dutch Republic remains a haven for religious groups of all sorts.

The psychological significance of the doctrine of predestination is a twofold one. It expresses and enhances the feeling of individual powerlessness and insignificance. No doctrine could express more strongly than this the worthlessness of human will and effort. The decision over man's fate is taken completely out of his own hands and there is nothing man can do to change this decision. He is a powerless tool in God's hands. The other meaning of this doctrine, like that of Luther's, consists in its function to silence the irrational doubt which was the same in Calvin and his followers as in Luther. At first glance the doctrine of predestination seems to enhance the doubt rather than silence it. Must not the individual be torn by even more torturing doubts than before to learn that he was predestined either to eternal damnation or to salvation before he was born? How can he ever be sure what his lot will be? Although Calvin did not teach that there was any concrete proof of such certainty, he and his followers actually had the conviction that they belonged to the chosen ones. They got this conviction by the same mechanism of self-humiliation which we have analyzed with regard to Luther's doctrine. Having such conviction, the doctrine of predestination implied utmost certainty; one could not do anything which would endanger the state of salvation, since one's salvation did not depend on one's own actions but was decided upon before one was ever born. Again, as with Luther, the fundamental doubt resulted in the quest for absolute certainty, but though the doctrine of predestination gave such certainty, the doubt remained in the background and had to be silenced again and again by an ever-growing fanatic belief that the religious community to which one belonged represented that part of mankind which had been chosen by God.

Unless I am convinced by the testimony of the Scriptures and by clear reason, I am bound by the Scriptures I have quoted. My conscience is captive to the Word of God. I cannot and will not recant anything for to go against conscience is neither right nor safe. Here I stand. I can do no other so help me God. Amen. —Martin Luther, Diet of Worms

The past is not a still photograph but a movie, and it is very difficult to mark one cel of film as the most important. In other words, more times than not the founders of a tradition are hard to identify. Certainly they did not wake up one morning and decided to start something utterly brand new–most often they thought they were insiders making a few adjustments to fix some important problems. Martin Luther never called himself a Lutheran, Menno Simons a Mennonite, or John Calvin a Calvinist. (pp 90-91)

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In the first place, I ask that men make no reference to my name; let them call themselves Christians, not Lutherans. What is Luther? After all, the teaching is not mine [John 7:16]. Neither was I crucified for anyone [1 Cor. 1:13]. St. Paul, in 1 Corinthians 3, would not allow the Christians to call themselves Pauline or Petrine, but Christian. How then should I—poor stinking maggot-fodder that I am—come to have men call the children of Christ by my wretched name? Not so, my dear friends; let us abolish all party names and call ourselves Christians, after him whose teaching we hold. The papists deservedly have a party name, because they are not content with the teaching and name of Christ, but want to be papist as well. Let them be papist then, since the pope is their master. I neither am nor want to be anyone’s master. I hold, together with the universal church, the one universal teaching of Christ, who is our only master [Matt. 23:8].

Luther's theses, too, were drafted in Latin, and written in the peculiar mysterious style of scholastic theology, which was absolutely incomprehensible to the masses.

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【V信83113305】：Wartburg College, located in Waverly, Iowa, is a private liberal arts institution affiliated with the Evangelical Lutheran Church in America. Founded in 1852, the college is named after Wartburg Castle in Germany, a symbol of Martin Luther's Reformation. Known for its strong academic programs and commitment to service, Wartburg offers over 50 majors and pre-professional programs across disciplines like business, education, and the sciences. The college emphasizes experiential learning, with opportunities for internships, study abroad, and undergraduate research. Wartburg’s tight-knit community fosters personal growth, with a student-faculty ratio of 11:1 and a vibrant campus life featuring athletics, music, and volunteer initiatives. The Knights compete in NCAA Division III athletics, and the college’s music ensembles are nationally recognized. Rooted in Lutheran values, Wartburg encourages students to lead purposeful lives through faith, learning, and service. Its motto, "Out of faith and into the future," reflects its mission to prepare graduates for meaningful careers and civic engagement.，如何办理WC沃特伯格学院学历学位证, 沃特伯格学院毕业证-WC毕业证书, 美国沃特伯格学院毕业证成绩单在线制作办理, 美国大学文凭定制专业服务认证, Wartburg College毕业证文凭-沃特伯格学院毕业证, fake WC degree, 办沃特伯格学院成绩单, 出售Wartburg College沃特伯格学院研究生学历文凭

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【V信83113305】：Martin Luther College, located in New Ulm, Minnesota, is a private liberal arts institution affiliated with the Wisconsin Evangelical Lutheran Synod (WELS). Established in 1995 through the merger of Dr. Martin Luther College and Northwestern College, the college primarily prepares students for careers in ministry and Christian education. Offering undergraduate programs in theology, education, and liberal arts, it emphasizes a faith-based curriculum rooted in Lutheran traditions. The campus fosters a close-knit community with a strong focus on spiritual growth, academic excellence, and service. With a low student-to-faculty ratio, Martin Luther College provides personalized education and mentorship. Its graduates often serve as pastors, teachers, or missionaries within WELS congregations worldwide, upholding the college’s mission to spread the Gospel and strengthen Christian leadership.，Martin Luther College文凭制作流程学术背后的努力, 学历证书!MLC学历证书马丁路德学院学历证书MLC假文凭, 马丁路德学院成绩单购买, 出售Martin Luther College马丁路德学院研究生学历文凭, Martin Luther College文凭制作流程确保学历真实性, 办理美国马丁路德学院毕业证MLC文凭版本, 定制马丁路德学院成绩单, 修改马丁路德学院成绩单电子版gpa让学历更出色

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【V信83113305】：Founded in 1984, Martin Luther College (MLC) in New Ulm, Minnesota, serves as the official college of the Wisconsin Evangelical Lutheran Synod (WELS). Its primary mission is to train future pastors, teachers, and staff ministers for the Lutheran church. The institution offers a focused academic environment centered on theological education and liberal arts, all deeply integrated with Christian faith and values. Students engage in rigorous study combined with practical ministry experience, preparing them for lives of service. The campus fosters a close-knit community dedicated to spiritual growth and academic excellence, upholding its namesake’s commitment to faith and education.，【V信83113305】安全办理-马丁路德学院文凭MLC毕业证学历认证,原版MLC毕业证书办理流程,高端烫金工艺MLC毕业证成绩单制作,硕士马丁路德学院文凭定制MLC毕业证书,最爱-美国-MLC毕业证书样板,硕士-MLC毕业证马丁路德学院毕业证办理,高端MLC毕业证办理流程,原价-MLC毕业证官方成绩单学历认证,最新MLC毕业证成功案例,马丁路德学院毕业证成绩单-高端定制MLC毕业证

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【V信83113305】：Martin Luther College, located in New Ulm, Minnesota, is a private Lutheran institution dedicated to training future pastors, teachers, and church workers for the Wisconsin Evangelical Lutheran Synod (WELS). Founded in 1995 through the merger of two predecessor colleges, it upholds a strong commitment to Lutheran theology and liberal arts education. The college offers undergraduate programs in education, ministry, and music, alongside pre-seminary studies. With a close-knit campus community, Martin Luther College emphasizes spiritual growth, academic excellence, and service. Students engage in chapel services, mission work, and practical training to prepare for leadership roles in Lutheran congregations and schools. The college’s mission centers on equipping graduates to share the Gospel faithfully, reflecting its deep roots in Lutheran tradition and its focus on Christ-centered education.，办理真实MLC毕业证成绩单留信网认证, MLC毕业证文凭-马丁路德学院毕业证, 办理真实毕业证成绩单留信网认证, 【美国篇】马丁路德学院毕业证成绩单, 马丁路德学院-MLC大学毕业证成绩单, MLC毕业证成绩单专业服务, 出售Martin Luther College证书-哪里能购买Martin Luther College毕业证

【V信83113305】：Wartburg College, located in Waverly, Iowa, is a private liberal arts institution affiliated with the Evangelical Lutheran Church in America. Founded in 1852, the college is named after Wartburg Castle in Germany, a symbol of Martin Luther's Reformation. Known for its strong academic programs, Wartburg offers over 50 majors and pre-professional tracks, emphasizing experiential learning, leadership, and service. The college fosters a close-knit community with a student-faculty ratio of 11:1, ensuring personalized attention. Wartburg’s commitment to global engagement is reflected in its study abroad opportunities and diverse student body. Athletics also play a significant role, with the Knights competing in NCAA Division III. Rooted in Lutheran values, Wartburg cultivates ethical leaders dedicated to making a positive impact in the world. Its beautiful campus and vibrant campus life further enhance the student experience.，办理沃特伯格学院毕业证-WC毕业证书-毕业证, Offer(Wartburg College成绩单)Wartburg College沃特伯格学院如何办理?, WC毕业证成绩单专业服务, 想要真实感受Wartburg College沃特伯格学院版毕业证图片的品质点击查看详解, 美国WC毕业证仪式感|购买WC沃特伯格学院学位证, 沃特伯格学院留学本科毕业证, 挂科办理WC沃特伯格学院学历学位证, 办理真实Wartburg College毕业证成绩单留信网认证

【V信83113305】：Founded in the Lutheran tradition, Martin Luther College in Minnesota stands as a premier institution dedicated to preparing future ministers, teachers, and staff for the Wisconsin Evangelical Lutheran Synod. Its core mission is to provide a rigorous academic and spiritual education, deeply rooted in conservative Christian theology and biblical inerrancy. Students engage in a comprehensive curriculum that blends liberal arts with professional studies, all designed to equip them for a life of service within the church and its parochial schools. The campus fosters a close-knit community focused on faith, learning, and personal growth, ensuring graduates are not only knowledgeable but also committed to their calling. It is a vital center for nurturing the next generation of church leaders.，本地美国硕士文凭证书原版定制MLC本科毕业证书, MLC留学成绩单毕业证, 1:1原版Martin Luther College马丁路德学院毕业证+Martin Luther College成绩单, 原版MLC马丁路德学院毕业证书办理流程, 出售Martin Luther College马丁路德学院研究生学历文凭, 加急定制-MLC学位证马丁路德学院毕业证书, 网上制作马丁路德学院毕业证MLC毕业证书留信学历认证, offer马丁路德学院在读证明, 马丁路德学院学位证书快速办理

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【V信83113305】，制作文凭马丁路德学院毕业证MLC毕业证书毕业证, 1:1原版马丁路德学院毕业证+MLC成绩单, 学历文凭认证MLC毕业证-马丁路德学院毕业证如何办理, 购买马丁路德学院毕业证, Martin Luther College毕业证成绩单专业服务学历认证, 100%加急制作-MLC毕业证学校原版一样, 100%满意-MLC毕业证马丁路德学院学位证, MLCdiploma安全可靠购买MLC毕业证, MLC学位证书办理打开职业机遇之门：在美国明尼苏达州纽波特市，坐落着一所独特的学术机构——马丁·路德学院。这所隶属于美国威斯康辛 Evangelical Lutheran Synod 的小型文理学院，自1884年创立以来，始终秉持路德宗的传统，致力于将信仰与学术深度融合。学院提供以文科为基础的核心课程，着重培养学生在神学、教育、音乐等领域的服务精神。其紧密的校园社区和以教学为中心的关怀环境，塑造着学生的思想与品格。作为培养教会学校教师与平信徒领袖的重要摇篮，马丁·路德学院在宁静的校园中，持续践行着其“以基督为中心，服务教会与世界”的使命。