The Fruitful Reading of Luther's Writings

(Theses of Dr. Walther) Thesis I. In order to obtain pleasure and love for reading and studying the writings of Luther, it is first of all necessary that one remembers vividly that Luther is not to be expected among the common pure theologians, but was elected by God Himself as the reformer of the Church and revealer and destroyer of the Antichrist. (2 Thessalonians 2:8; Revelation 14:6-7) Thesis II. In order to obtain pleasure and love for reading and studying the writings of Luther, it is further necessary that one reads the judgments and testimonies which the greatest theologians of our Church, even enemies, have put down about the high value of Luther's writings. Thesis III. In his Luther studies, one shall not observe chronological order. Thesis IV. One does not start his Luther studies with such writings that Luther has not fleshed out, that only hearers of his oral lectures have written out in haste. Thesis V. One does not start his Luther studies with reading writings originally written in Latin, writings later translated into German. Thesis VI. While there are a few of Luther's writings through whose reading this or that would not have been detected, that he made the reading of them into his main reading in addition to the Word of God; however who has no insight into the glory of these readings and therefore should first obtain a taste of this dish, he is not counseled to start with the exegetical and homiletical writings. Thesis VII. The best way to be stimulated to read the writings of Luther, and to get to the proper appreciation and understanding of these incomparable writings, is that one begins with reading the polemical writings, notably with "That These Words" and with the "Great Confession of the Lord's Supper" (1528), and what concerns the papacy: "On the Papacy at Rome" (1520) and "Against Hans Wurst" (1541).

Thesis VIII. After the polemical [writings] one moves on to the so-called Reformation-historical writings, e.g.: "On the Babylonian Captivity of the Church", along with the defense of this writing, further: "To the Christian Nobility," etc. Thesis IX. Then one follows up with the doctrinal writings in the strict sense of the word, e.g.: "On the Keys" (1530); "That a Christian Assembly Has the Right and Power" etc. (1523); "Essay to the Bohemian Brethren" (1523); "Sermon to the Preachers against Usury" (1541); "The Bondage of the Will" (1525); "The Estate of Marriage" (1530); "Temporal Authority" (1523); "Admonition Concerning the Sacrament" (1530); "On the Councils and the Church" (1539), etc. Thesis X. Regarding the exegetical writings, one should begin with the interpretation on the Sermon on the Mount, and from there read Luther's interpretation of the last words of David, and the interpretation of Psalm 2, 37, 45, 82, 110, 111, 117, and 118. Thesis XI. Regarding the homiletical writings, before preparing any sermon on the pericopes, one should at least read the relevant sermons in the Postils, as well as "Some Short Sermons of Martin Luther: Given to A Good Friend for Instruction". Thesis XII. Regarding Luther's letters, one should especially read the letters from the time of the preparation for and during the Diet of Augsburg, as well as those relating to the Imperial Recess, chiefly all letters that refer to ecclesiastical happenings. Thesis XIII. One should not bother to extract everything that one reads in Luther's writings, but only notes those writings that has given major information, whether in exegesis, or in dogmatics, or for preaching, or Biblical and church history. For this purpose, one should make headings with detailed information where relevant subjects are and from what time it comes. One should at least note the place, in order that one will not forget, by underlining it or by an exclamation mark at the edge and the like, except where the phrase is short and is distinguished by beautiful form; then one writes it down verbatim. One collects in particular the countless axioms, famous words, canons, proverbs, and the like, which often contain a whole world of divine thoughts. One designates passages that he absolutely cannot find with a question mark, or writes it on a piece of paper and brings it to conference. Thesis XIV. So often one encounters a difficult theological question, one searches with the help of an index of sayings or subjects of Luther's works to obtain insight from Luther about it from all relevant passages.

Thesis XV. One should make a collection of such passages which one wants to quote in his preaching. But it must be the ones that are just as important in content as classical in expression. The mere reference to Luther's opinion is dangerous, in that one thus creates the illusion that one demands faith back to Luther's authority. The preacher must have already proved the matter from God's Word and Luther then must appear as a witness. Thesis XVI. One should not be offended at Luther's simpleminded language, or tautologies, or apparent contradictions. Luther's language must be simple-minded, he was appointed to reform not the learned world, but Christian people. The alleged tautologies are intended means to make the truth clear to the reader and to drive right into the heart. The criticized contradictions are either only seemingly [contradictory], or explain the fact that Luther did not get the whole truth at once as if by magic. Thesis XVII. One should make it a rule to read something in Luther's writings every day and seek refuge in them, especially when one feels dry, tired, discouraged, sad, helpless, and miserable, and then should select in particular his letters for his awaking, strengthening, and refreshing. One should make himself so familiar with his edition of Luther's writings that one can find any writing without a lot of time-consuming references.