Yes, that´s how it goes. Crying out for some rain and then when it arrives – as the clock strikes four (16h00) – it´s just so inconvenient. I´m out on my bicycle for some exercise before it´s too dark. Repeatedly I considered turning around and heading back – and once in Pratau I actually did – just to come to my senses and continue on the cycle route “Elberadweg”. If you´re out, You might as well do the entire trip – rain or no rain. And rain here is never like an African thunderstorm. It´s more like a feint drizzle. Some distant reminder of the real thing. Nothing exiting and no reason to turn back from.
Last farewells
Well, on returning and zipping through „Mittelstraße“ (Middle Street) – with the double-barrel belfries of St. Mary´s pointing the way – a hearse was parked in front of St. John´s care center (Kursana). Two men clad in protective plastics from head to toe – full-facemasks too – were busy loading a big coffin into the back of the black van. Nobody else around. No congregation. No brass band. No pastor. No bells. Nothing. Just that busy couple stowing the coffin – much like the garbage disposal guys doing the rounds. Probably very much like those poor chaps doing the rounds during the pest – picking up corpses, disinfecting the quarters and hoping all along to stay alive (cf Thomas Kaufmann: Pest & Cholera. Remember: Pest & corona have not much in common as Mirko Gutjahr rightly points out.)
Still, what a difference to the way Lutherans used to do it – even here in Wittenberg. Today isolation is first priority – and I believe – the ultimate calamity for the aged, ill and dying. Being left alone in the time of suffering and final expiring must be one of the worst struggles we face. And what a comfort it is to have somebody hold Your hand, give a sip of water and even recite a psalm or hymn – even as death draws near. Family, fellow parishioners, elders, pastors too. Never really alone, but then again Luther does remind us in his Invocavit sermons, that in the end, we do have to face death alone… The figures in spacesuits are probably even less comforting than a friar in a black gown – especially if that friar quotes familiar gospel and sings our favorite hymns. From my parish days I recall the elaborate proceedings of coming to death and dying, but also of funerals. It was like the grand finale – and happy ending of this earthly story and the move to the next, higher and much better level of heavenly bliss – even as we said our farewells to the blessed departed. It has a lot to do with our faith in the “I believe in the Holy Spirit, the holy Christian Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting.” (Apostolic Creed).
Obviously, it´s not just old people dying but young ones too. Angelika recalls her father bearing her still-born brother on his shoulder to the grave at a small and subdued funeral there in Lüneburg. I remember the funeral of her drowned brother Martin. It was the first time, I visited the Scharlachs back then. Most vivid in my mind however is the funeral of her eldest brother Werner in Kirchdorf – with the long guard of honor, church bells ringing and the congregation singing to the accompaniment of the brass band. Now we´ve buried both our fathers too. We are next in line. And I now look forward to the day, when our good Lord will come to meet us, take us by the hand and carry us back home – at last.
We´re not there yet. We still get a fright, when we get home and there´s a hearse parked in front of the gate. Those scares still face us even if we know, that death has lost its sting and Jesus Christ is Lord of all – and that we belong to Him in life as well as in death. We still mourn at sickbeds and open graves too. However, we don´t mourn as those, who have no hope. Saying goodbyes is never easy – not even for Christians – and just like my forebears, I just don´t get used to saying farewell and going my way. My dear father used to say: “Die gemis bly!” (Something like “Absence lingers”).
Last night, Angelika practiced the Advent hymn for the 4th Sunday in Advent on our chapel organ. The old words translated by John Mason Neale (1818-1866) into English verbalize our plea, hope, trust and sure comfort in these dire straits:
1 O come, O come, Immanuel, and ransom captive Israel that mourns in lonely exile here until the Son of God appear.
Refrain: Rejoice! Rejoice! Immanuel shall come to you, O Israel.
2 O come, O Wisdom from on high, who ordered all things mightily; to us the path of knowledge show and teach us in its ways to go. Refrain
3 O come, O come, great Lord of might, who to your tribes on Sinai’s height in ancient times did give the law in cloud and majesty and awe. Refrain
4 O come, O Branch of Jesse’s stem, unto your own and rescue them! From depths of hell your people save, and give them victory o’er the grave. Refrain
5 O come, O Key of David, come and open wide our heavenly home. Make safe for us the heavenward road and bar the way to death’s abode. Refrain
6 O come, O Bright and Morning Star, and bring us comfort from afar! Dispel the shadows of the night and turn our darkness into light. Refrain
7 O come, O King of nations, bind in one the hearts of all mankind. Bid all our sad divisions cease and be yourself our King of Peace. Refrain
This volume is a fine tribute to Hermann Otto Sasse, born in Sonnenwalde on 17th July 1895. A colorful addition complementing the series “Oberurseler Hefte”, masterfully edited by prolific Werner Klän: bilingual, international, scholarly, sometimes with literary flair and whiffs of genius, surprising detail, mostly with clear Lutheran bias. Just as you´d expect from this panel of twelve academics from three continents reflecting Sasse´s theological legacy, which continues to flourish. The writers go far to trace his ecumenical impact in the doctrinal disciplines of Biblical studies, Church History, Systematics and Liturgics. Want to read more? Here´s a link to my review.
Looking forward to preach on the “Benedictus” (Lk.1,67-79) tomorrow. That´s looking closer at St. John the Baptist under the watchword from Isaiah 40: “In the wilderness clear a way for the Lord; Look, the Sovereign Lord comes as a victorious warrior.” (Verses 3 & 10).
Birth of St. John
Mary had a little lamb
Mary & Elisabeth, John & Jesus
John: Out in the wilderness
End of the road?
Salomé and the head of St.John
Our hope and faith: Resurrection of the body + life everlasting
3rd Sunday in Advent
I´ll be looking at the high hopes on this little boy (and his 2nd cousin too!) first, before visiting him in the wilderness – there on the banks of the Jordan before he comes head-on against the powers that be. Although he lands in prison, doubting and headless, it´s not the end of the story but new beginnings as the theology of the cross and the victorious resurrection of our Lord and God will have us believe.
So, we are looking forward, beyond this world and time from where our good Lord and God is returning in glory, coming towards us to pick us up and carry us home. There and then we will eventually see and hear from St. John himself, what a good turn of events it was for him to get that short-cut to heaven.
Until then, God willing, we will be spared to persevere motivated by the enduring patience of all prophets of whom this wild one was the last to point out the Lamb of God. He, who bears the sins of the world and to whom we cry: Lord have mercy – and Lord Jesus come. Come soon!
Even as political powers plan another shut-down and churches look at means and ways to share the joy of Christmas in this dark and dreary time, we share a copy of our annual mailing – thanks to the tireless efforts of our dear President Matthew C. Harrison (LCMS), who is also the chairman of the Board for the Old Latin School and the invaluable help from deaconess Pamela Nielsen putting this circular together.
+ Merry Christmas +
Thank You and may God bless You with a joyful and peaceful Christmas +
Luther and the Jews. That´s a mouthful. Thomas Kaufmann has said, what is to be said and the recent publication on the “Wittenberger Sau” gives an update on the present controversy. It´s causing waves even across the Atlantic as Nathaniel Jensen pointed out to me. In the ongoing polemics around the plaque on St.Mary´s, I miss aspects of Luther´s context and the hermeneutical and theological challenge he faced headon. So, please bear with my attempt to tackle the thorny issue.
Luther´s relation to Jews changes as he grows older, but in one issue he remains constant – and that´s the basic message on the altar of “his” church St. Marys, which proclaims the apostlic words of St. Paul as foundational and central to its entire setup:
For no one can lay any foundation other than what is being laid, which is Jesus Christ.
1. Corinthians 3,11
In the early days of the reformation Luther had high hopes of Europe seeing the light of the Gospel as he had done by God´s grace alone. In the latter stages of his life the old stalwart had lost quite a bit of the earlier hopes. The emperor had denied the reform and actively strove to crush it. The pope had refrained from meaningful reform. The peasants had resorted to force and the nobility had reacted in kind – both against the outspoken critique of the Reformer. The sacramentarians refused to accept Luther´s reading of scriptural foundations. Enthusiasts continued to flit about as their spirits felt inclined. Humanists like Erasmus had not been convinced. Close connections had turned their back on the Wittenberg movement and gone their own way.
Despite all these disappointments Luther was no pessimist. Not by a long shot. He did not give up the faith. He was not down in the dumps although he had enough reason for sure. Despite serious health issues, he was surprisingly active and productive. At the end he was still busy trying to resolve family disputes amongst local royals of Mansfeld in his birth town Eisleben. It was just, that his faith did not rely on princes. He knew, that even amongst the best of men and in the most prominent families, the most positive was but bleak, miserable and nothing much to build our sure hopes on. His faith was firmly grounded in Jesus Christ alone.
There hope springs – and that eternal. Hope and faith as matters of the 1st commandment are reserved for God alone. He alone can help. He alone will help and change all and everything for the best. That´s for sure. This was Luther´s trust to the end: Our help is in the name of the Lord. And if You ask, who that is, He is called Jesus Christ, the Lord of hosts (Sabaoth). There is no other God. He must prevail. He is victorious and reigns now and always. Now we believe this, although we don´t see it clearly yet. However, there will be a time, when we all will see it. Then, when he returns in glory and all knees will bow before him and all tongues will confess, that he is Lord of all and God alone. He holds the field victorious: Das Feld muss er behalten!
Altar in Weimar (Cranach jr)
Die Wittenberger “Judensau”
Solus Christus
See, Luther initially nurtured high hopes, that the people of old Israel – the Jews – would see the light and come to believe the gospel, that Jesus Christ is their promised Messiah after all. The Son of David, the sure hope of Abraham and the promise of all the prophets from the very beginning. That was his hope. Jesus Christ is the only way to life and salvation. There is not use trusting in the flesh, bloodlines or gene pools. No racial advantage whatsoever. For Luther that was a matter of God´s faithfulness, the trustworthiness of his holy Word, the promises made true one and all in the one, born of the Virgin Mary – just as His gospel preached and the apostles taught in His name and authority and we have believed with the one holy christian church – made up of Jews and Gentiles from the very start.
The Letter to the Romans and Galatians is nothing but a strong case by the apostle St.Paul that IX was the fulfilment of the Old Testament hope and faith. All else was vain and plain shit as the holy Apostle explains drastically to his beloved Philippians. That is why the Old Testament has to be read from this Christological perspective and in the light of His fulfilment. That´s the clue for understanding the Old Testament. Without Jesus Christ, the Old Testament remains empty, cultural trappings, historical detail yes, beautiful sure, but lastly without eternal perspective – without salvific importance – and thus in the big scheme of things vain and worthless, just some rustling in the wind.
Luther saw a lot of good in the Old Testament – poetry, wisdom, richness, tons of good history – but the crown jewel, the pearl worth all else is Jesus Christ alone. He is the one to come and crush the head of the serpent, the root of Jesse, the Son of David, the promised one, virgin´s boy child – Son of Man, the ancient one of old – the bread of life, water of life, the true vine, the good shepherd, the final and true temple, the one holy divine sacrifice, effective, salvific, sufficient, vicarious, justifying and totally redemptive – once and for all. No need for any more of that kind etc. etc.
Everyone, who doubted that was on the false track and barking up the wrong tree. And Luther would not let him get away with that – be it pope, emperor, Turk (Muslim), professor of whoever. Luther was enrolled in the Lord´s army. He was on a mission from God. Called to be apostle to the Germans. Prophet of truth and faithfulness. This was an epic battle with eschatological consequences. It´s a question of either or, for or against – no middle room. No room for cheap grace or pardon. No prisoners taken either. That explains partly the drastic words and crude style adopted in this struggle. After all it was a matter of life and death – not just academic fancy. Luther´s fight was part of the heroic efforts to clean out the filthy pigsty after centuries of neglect, decay and serious corruption. Luther saw himself as doing the rough job, whilst leaving the niceties to his sidekicks – Melanchthon & Co.
At the frontline university Wittenberg Luther had the chair for biblical studies concentrating on the Old Testament. So, he was responsible to teach proper exegesis, hermeneutics and application of the biblical text i.e. understanding, preaching and teaching the text in a time and age, when the Old Testament was seriously underrated, misread and misunderstood by most. This is very real stuff. Sort of a Semiotics professor like Umberto Eco of that time. Or Salman Rushdie in the Islamic realm. No quarter, no pardon. It´s serious stuff – discrediting holy writ as Satanic verses. It earns You a Fatwa. Well, Luther knew all about it. By discarding canonic law, he risked being outlawed. Well, he got what he bargained for, but gave his opponents their fair share too.
Thomas Müntzer and his crazy enthusiasts had earned Luther´s wrath by misusing scripture, misquoting him and just going off like loose cannons, but proclaiming to be faithful interpreters of Holy Writ. Well, Luther would have none of that. He fired volley after volley against these obvious false prophets, heretics, sectarians, ideologues and demagogues. There band was ever growing: Pope, sacramentarians, Erasmus, Karlstadt etc. The list was sheer endless.
The Jews claimed special right to the Old Testament. Luther´s knowledge of the Jews was scant. There were none living in Wittenberg and hardly any in Saxony due to political rulings. He did meet a handful during his lifetime, but those weren´t the best experiences either. So he relied mainly on hearsay – social media/fake news – for his updates. Sometimes he even twittered stuff like: “My sore neck/throat is hurting. Probably the Jews in the village we just passed are breathing their icy curses down my spine, causing my suffering.” Well, You better take that with a whole load of salt. It´s not the gospel. Don´t take it as such. Luther didn´t either. He said and twittered a lot of things. Not all memorable. Not all pure bullion either. This kind of stuff did not make it into the confessions. Don´t You mistake it for such.
However, Luther´s knowledge of the Old Testament was not negligible. It was profound. And he was an expert. Probably the expert for that matter. And that was, what this battle was about. He would not cede this place voluntarily to anybody denying Jesus Christ´s sole legitimacy to victoriously fulfilling all and every OT prophecy with a loud yes and clear Amen. Those, who taught a message from the OT without or beyond Jesus Christ by reading it as some sort of occult code of numerical values attached to the Hebrew alphabet like the Kabbala – giving special attention to the magical name of God (Shem Hamphoras) and misusing it as some holy grail, lost arc and secret code – are just fooling around or if they believe it themselves, seriously mislead others, while in deep trouble of losing out on the true meaning of the biblical message – the saving Gospel of IX – the Scriptures, that give life as they proclaim IX, the Son of the living God and born of the Virgin Mary as the Apostolic Creed teaches. Reading the Holy Scriptures of the Old and New Testament in such a cabbalistic way, was practically like looking for the truth in a teacup or searching for it in tealeaves. It´s speculative nonsense. Truly fake news. Conspiracy theories going haywire. Or take reading someone´s palm of the hand or the flight/song of some bird. It´s brain-dead. Or in the intestines of an opened-up yet living cat/fowl or human child as Greek and Germanic runic readers, soothsayers, seers, fortunetellers, wizards used to do.
Or – and that is the point of the graphic tableau on St. Mary´s depicting the “Judensau” – reading the Bible from a Cabbalistic point of view is like looking into a porker´s backside. You´ll find no answer there. It´s bottled shut. You don´t find the saving truth in cabbalistic interpretations and such speculative rereading of God´s Word. You should just stick to the text and read it as it points to Jesus Christ, the author and perfector of the only saving faith. That´s what the plaque insinuates. It´s not about race and it´s not about the Jews per se, but rather addressing a certain hermeneutic, which lastly proves to be detrimental and fatal. It´s the dramatic struggle for the true understanding of the biblical message, which is not found in the cabbalistic reading, but in the Christian understanding of the Old Testament as recorded in the New Testament. Here in Jesus Christ, You find life and salvation. That´s the teaching of the church. And outside of the church there is no salvation. That´s why the plaque is outside the church and crying out a dire warning to the Israelites then and now – just like the prophets used to do ages back – return to the Lord Your God. For He is one and there is no other. His name is Jesus Christ. The Lord of hosts (Sabaoth): He holds the field victorious. Amen.
In a time, when people are going on to the streets for freedom of expression and religion, when people get all worked up about Mohammed caricatures, a reminder might be in order, that this is something of a polemical cartoon from Ages past – long before Luther already – posting its drastic message, which truth be told, is still part of the Gospel. Our Lord Jesus Christ himself told the Jews:
You study the scriptures thoroughlybecause you think in them you possess eternal life, and it is these same scripturesthat testify about me, but you are not willing to come to me so that you may have life.
Gospel of St. John 5,39-40
Remember the one and only living God´s rules laid down in Deuteronomy for us and our salvation? Well, right there in the 18th chapter we read His voice loud and clearly:
When you enter the land the Lord your God is giving you, you must not learn the abhorrent practices of those nations. There must never be found among you anyone who sacrifices his son or daughter in the fire, anyone who practices divination, an omen reader, a soothsayer, a sorcerer, one who casts spells, one who conjures up spirits, a practitioner of the occult, or a necromancer. Whoever does these things is abhorrent to the Lord, and because of these detestable things the Lord your God is about to drive them out from before you. You must be blameless before the Lord your God. Those nations that you are about to dispossess listen to omen readers and diviners, but the Lord your God has not given you permission to do such things.
The Lord your God will raise up for you a prophet like me from among you—from your fellow Israelites; you must listen to him. This accords with what happened at Horeb in the day of the assembly. You asked the Lord your God: “Please do not make us hear the voice of the Lord our God anymore or see this great fire anymore lest we die.” The Lord then said to me, “What they have said is good. I will raise up a prophet like you for them from among their fellow Israelites. I will put my words in his mouth and he will speak to them whatever I command. I will personally hold responsible anyone who then pays no attention to the words that prophet speaks in my name.
“But if any prophet presumes to speak anything in my name that I have not authorized him to speak, or speaks in the name of other gods, that prophet must die. Now if you say to yourselves, ‘How can we tell that a message is not from the Lord?’ whenever a prophet speaks in my name and the prediction is not fulfilled, then I have not spoken it; the prophet has presumed to speak it, so you need not fear him.”
Deuteronomy 18,9-22
Luther´s writings are explosive and not only with regards to the Jews. In an age of political correctness and given the challenges of giving no offense he is a loose cannon and his writings a veritable minefield. Still, it´s helpful to remember, that for Luther these considerations were unheard of and that for him it all boiled down to the 1st commandment – and whether Jesus Christ is Lord or not. That really is the crucial matter – and like any good prophet, Luther presses that point home – much like the orthodox adage – in a state of confession there are no neutral issues. The decisive problem is clear cut – either for or against. No middle ground. You are either inside or outside the church – and Jesus Christ is the corner- and touchstone.
Got a letter from the superintendent asking for a police clearance certificate (Führungszeugnis). So, I got out of the den – and surprise, surprise – the earth is turning, all the world´s on the move and life is going on outside. It could have been any day of the week really.
On the way to the civic center (Rathaus), I dropped off my library books and came across Jochen P. (hunting buddy), who was booking a holiday at the tourist bureau (DER Deutsches Reisebüro) on the market square and on his way to get a haircut. After all, he is going on a hunt today, so he had to look his smartest. Not difficult for him. He´s still makes a fine gentleman at 70+.
Neues Rathaus
Altes Rathaus
Comfort ye my people!
Luther was there too, but he was as pensive as always. Not very talkative. Just pointing to Scriptures on his high pedestal. I wonder, if he would have cared to be more conversational with an African like me back in his days or whether he would have been just as aloof as nowadays – just busy with theology and really important things. I wonder, if I would have managed to get his attention anyway and gotten into his circle of friends. Perhaps if Bugenhagen or Justus Jonas would have introduced me most kindly. I sure would have like that – listening to their table talk, trying a bite of Katie´s food or just soaking up the atmosphere of rekindled faith, hope and love in those Reformation days. Now – it´s him and Melanchthon keeping their distance in the public square – up high, far apart and a long distance away from most of us. Looking down on us passersby from on high. Done and dusted. Not much of a conversation going on there. More like a soliloquy. Just like in my little bookstore.
Getting to the library, I ran into Michael B, who works up on the 4th story and whose offices are being moved due to pending renovations to the “Alte Rathaus”. So, she´s desperately trying to get rid of excess stuff – posters, books etc. I got posters last time. Next time, it´s books. Just let her boss sort through those piles first. For now, she was on her way and I on mine, but first we exchanged smiles, friendly words and encouragements. It´s nice to have friendly people around.
Then the books were handed in. No replacements this time. I´ve got enough on my hands as it is, without the burden of unfinished books constantly pleading for attention and accusing me of neglect, discrimination and other terrible offenses. Such books can get a very legalistic demenour after a while and if You get to know them a bit. Even without words, they keep pointing fingers – and it strikes me every time: Guilty as charged!
Getting to the civic center I got the Nr 1 table and faster than I could have imagined Marie B. had my request lodged and I was off with proof in hand. These German bureaucrats are highly efficient. I asked her, whether last time around, she hadn´t been sitting at another table to serve me. Well, seems they move around and get to another desk every day. Sort of keeps the place functional optimally and very focussed even though it still has a nice comfortable touch about it and not too official and office like at all: Colourful, light and inviting – even in the darkest time of winter.
Ha, mission accomplished and in next to no time I was heading back to my solitary cave. But before getting there next to St. Mary´s Sister Elisabeth was on her bicycle. So, we caught up with this and that – both grateful to see a known face alive and smiling. She´s been to a number of spiritual retreats and excercises recently, making the most of this forced shutdown according to the slogan: “Less is more!” Man, it´s good to see such a row of friendly faces – endearing, heartening, uplifting – and not just virtually, but very real.
Hopefully, You run into some friendly ones too today. Have a wonderful day – even as the forced isolation continues and we look forward to the 3rd Sunday in Advent – yearning for the light at the end of the tunnel. Remember the divine blessing, which talks very much of the triune God showing You His friendly face:
+++ The Lord bless and keep You. The Lord make His face shine upon You and be gracious to You. The Lord lift up His countenance upon You and give You peace +++
Remember God´s promises through the prophet Isaiah (40,1-11), which have been put to music by Johann Olearius (1611-1684) and translated into English by Catherine Winkworth (1827-1887). He means it – and it is for You too:
1 Comfort, comfort ye my people, speak ye peace, thus saith our God; comfort those who sit in darkness, mourning ‘neath their sorrow’s load. Speak ye to Jerusalem of the peace that waits for them; tell her that her sins I cover, and her warfare now is over.
2 Yea, her sins our God will pardon, blotting out each dark misdeed; all that well deserved his anger he no more will see or heed. She hath suffered many a day, now her griefs have passed away; God will change her pining sadness into ever-springing gladness.
3 For the herald’s voice is crying in the desert far and near, bidding all men to repentance, since the kingdom now is here. O that warning cry obey! Now prepare for God a way; let the valleys rise to meet him, and the hills bow down to greet him.
4 Make ye straight what long was crooked, make the rougher places plain; let your hearts be true and humble, as befits his holy reign. For the glory of the Lord now o’er earth is shed abroad; and all flesh shall see the token that his word is never broken.
There was a time, when I outgrew my shoes. Even the old trusted vellies were due for replacements in the new year. We´d go to Cuthbert’s in Victoria Street. They´d measure the foot, add half an inch for growth and any other uncertainties and you´d be off with some change for the R10-00 note in your pocket. Well, those times are long gone. Now I just wear down those shoes and after some years, they slowly come loose at the ends until they finally more or less fall apart. Kathrina used to take them away long before that happened – and we were spared the thought of passing time and our coming end. Or they´d be picked up by a lucky finder, while you were swimming in the sea or praying in the mosque or other holy place. Now, we´re not so fortunate. Time flies by and before You even know it, your shoes have had it. The holes are just too much and the seams are too unraveled. It´s time for some serious reflection.
Well, here in Lutherstadt Wittenberg You´ve still got cobblers. Not just one in the many museums, but a long list of options – and doing well by the looks of it – even in the pandemic. The one closest to the Old Latin School – Rozonsky in some back yard of mayor´s street (Bürgermeisterstraße) – fixed my suspender, which were coming loose too. No, they were not under too much strain 😉 They´re just not the same quality as they used too be. Probably made in China by some Ungurean slaves. No wonder they´re not made to last. They´re probably all out to sabotage cheap exports to get the industry of the dragon on its feet again. You know those stories from the old concentration camps, don´t You? Anyway, the cobbler got it done. It took him 2 days and cost me some 150 cents. A good deal.
Cobbler
That got me thinking. My wife is busy teaching. She doesn´t have time to patch my torn hunting garments, nor my Sunday best worn through by excessive use during our celebrations following the regular Sabbath. Back in the days one of my brothers would have started wearing that suit – or whoever. Now it just keeps hanging in there. So, now and again it tears somewhere, some seems gets loose and it all needs needle and thread and serious fixing. Now, if You don´t have time and I don´t have the skills and patience, well, there are tailors and seamstresses in this town too. Just around the block we´ve got 5 different shops to choose from. I chose the one, which took it even just a day before the Reformation Holiday. Today I got it back – for just 300 cents. That´s my working suit to last another day or some – for next to nothing. Now I don´t need to buy that new one off the hanger for an arm and a leg. I like it. I´m sure it´s not really going to make Germany great again, but it sure is sustainable – and I last longer that way too despite Corona.
Many Germans celebrate this holiday with a roast goose (Martinsgans!), because when the French Saint was elected as bishop, he modestly hid in some goose pen. The geese made such a racket, that the hiding Martin was quickly found and installed. This is the gist of that old legend – among others – which has “Des Knaben Wunderhorn” sing about it:
„Wann der heil’ge Sanct Martin Will der Bischofsehr’ entflieh’n, Sitzt er in dem Gänsestall, Niemand find’t ihn überall, Bis der Gänse groß Geschrei Seine Sucher führt herbei.
Nun dieweil das Gickgackslied Diesen heil’gen Mann verrieth, Dafür thut am Martinstag Man den Gänsen diese Plag’, Daß ein strenges Todesrecht Geh’n muß über ihr Geschlecht.“
Des Knaben Wunderhorn
If You want to try this delightful fowl for tomorrow, I recommend the recipe by star cook Witzigmann. He uses common mugwort (Beifuß) – and there´s no way You can leave that out. The dry and unimpressive herb is an absolute game changer. Angelika picked it up along the Elbe and it made all the difference. Try it and You´ll be pleasantly surprised. And there´s plenty time to get set for the traditional turkey for Thanksgiving still 🙂
Dr. Martin Luther continues his commentary on Deuteronomy 18 verse 16: “Just as you desired of the Lord your God at Horeb” – translated by Richard R. Caemmerer in Luther´s Works Volume 9, pages 180-182:
We read nothing about any such prayer in Ex. 20. Why, then, does Moses say this? Answer: Moses infers from the very words of the people that this request was in them when they said: “I will not further hear the voice of the Lord my God, and I shall not see this mighty fire any more, lest I die.” From these words, I say, he takes, not what they say but what they desire; for he looks at their inmost feeling and at the core of their desire. They had been so moved by terror of the voice that with the greatest ardor of the heart they longed for a gentler and more pleasant word. Death itself, being held before them through the voice of the Law, forced them to sigh for life and for the Word of salvation; and in such anxiety they rather wish than dare to pray for another word. But God, who searches the depths of the heart (Acts 15:8), hears and answers, not according to the outward sound of the words but according to the feeling burning inside, just as in the Gospel Christ looks upon Zacchaeus, not according to what he was saying in public but according to the feeling in his heart, Luke 19:2 ff. Zacchaeus would not have dared beg publicly that Christ enter his home, yet inwardly he wanted nothing more than he wanted this. Therefore he also received Christ with joy, since his desire, which he himself barely sensed before was fulfilled. In this passage Moses shows with what fervor and longing of the heart the Word of grace should be desired. It is truly that gift of God about which Paul seems especially to be speaking when he says to the Ephesians (3:20): “God is able to do far more abundantly than all that we ask or think.” He hates lazy and cold petitioners, who hope to gain their end through much speaking (Matt. 5:7); he wants sighings that cannot be uttered (Rom. 8:26). Certainly no one can have all this who spends his days in a good life and dwells in the land of luxury. This is only for those who are moved to despair by the feeling of death and the bite of sin, so that, like the people of Israel, they refuse to go on hearing the voice of God or seeing the mighty fire, that is, the power of the Law and the prick of sin, namely, death and the wrath of God, which already consumes them like a fire, so that they long to hear the Word of life. Note how beautifully Moses yields his ministry to the future Prophet. He says that the people asked for another prophet to be raised up, although in Ex. 20:19 they asked that Moses himself speak, but said nothing of another one to be raised up besides Moses. With these words Moses indicates that because of anxiety the people had not known what they were asking for or how they were praying. It was stupid to ask to hear Moses, when Moses had to teach or proclaim nothing else than what they themselves heard at the mountain, that is, the Law. Thus frightened and anxious people tend not to know what they are praying for, as Paul says Rom. 8:27: “We do not know what we are to pray or how we ought to pray, but the Spirit intercedes for the saints, etc.” Therefore here, too, Moses interprets their request according to their inner feeling, as though he were to say: “It was stupid of you to ask that I speak to you, since you were afraid to hear that voice on the mountain and this is the voice of my ministry forever. But God, who looks at your heart, sees that you desire not me but another, who would speak more gently than I. And in answer to this request He will give you the kind of Prophet you want. “But what kind do you want? Certainly one who heals those who are smitten through my voice, that is, through the Law of sin and wrath; who makes sound those who are contrite of heart; who frees and consoles those who are frightened and broken. With what medicine? Certainly with the Word of life and salvation, that you might hear the voice of those who proclaim peace and good things on the mountains (Is. 52:7). You want the One of whom Malachi later foretold (3:1): ‘And suddenly will come to His temple the Messenger of the covenant, whom you desire’; and after him Isaiah (61:1–2): ‘The Spirit of the Lord is upon Me, because He has anointed Me and sent Me to proclaim the Gospel to the poor, to heal the contrite of heart, to preach the year accepted by the Lord.’ Such a One you asked for in Horeb when you stupidly asked me; and such a One the Lord will therefore give you in the place of me. See that you hear Him instead of me. To Him I shall yield, because you cannot bear me, and you have asked that I be silenced and put aside.”
Dr. Martin Luther continues his commentary on Deuteronomy 18 verse 15: “The Lord Your God will raise up for You a prophet like me from among You, from Your brethren – Him You shall heed” – translated by Richard R. Caemmerer in Luther´s Works Volume 9, pages 176-180:
Moses: “A prophet like me…” and Jesus Christ is the one, who fulfills this prophecy!
This is the chief passage in this whole book and a clearly expressed prophecy of Christ as the new Teacher. Hence the apostles also courageously adduce this passage (Acts 3:22–23; Acts 7:37). Appropriately, Moses places it here at the end, after he has finished his discourses concerning the priesthood, the kingdom, the government, and the whole worship of God. It is his purpose to show that in the future there will be another priesthood, another kingdom, another worship of God, and another word, by which all of Moses will be set aside. Here Moses clearly describes his own end, and he yields his mastery to the Prophet who is to come. Let us therefore examine his words rather carefully. First, it is necessary for this Prophet to bring a new word, a word which Moses has not taught, because here God promises that He will put words into His mouth. But if this were not another word, there would be no need to promise that it will be brought by this Prophet; it would have been enough to say: “He shall be a mouth for you,” just as is said of Aaron in Ex. 4:16, which would mean that the Prophet would teach the words of Moses and his written Law. Now when he says: “Heed Him who will be raised up like me,” he teaches plainly that his own word is different from the Word of that Prophet. And this he confirms when he says that the people on Mt. Sinai demanded such a prophet to speak to them, since they had already heard the whole Law through Moses. But there cannot be another word beyond the word of Moses, unless it is the Gospel, since everything that belongs to the teaching of the Law has been transmitted most perfectly and amply by Moses, so that nothing further can be added. For what could be added to the Decalog, to say nothing of the rest? What loftier thing can be taught than to believe, trust, love, and fear God with one’s whole heart, not to tempt God, etc.? Furthermore, what rules can be more just and holy than those which Moses ordains concerning the external worship of God, government, and love for one’s neighbor? Therefore the Jews have no cause here to gabble that this Prophet will be one who interprets Moses. Moses interprets himself in this book so well that there is no need of another; nor can another add one jot or tittle to make him clearer or more perfect. Since, therefore, there cannot be another word beyond the perfect teaching of the Law unless it were the Word of grace, it follows that this Prophet will not be a teacher of the Law but a minister of grace. Thus this text clearly forces the Jews to expect from this Prophet something other than what they have in Moses. Secondly, unless that new Prophet were to bring another word, Moses would not need to compare Him to himself when he says: “The Lord will raise Him up, like me.” All the other prophets who taught Moses and did not raise up another word were not like Moses or similar to Moses but inferior to Moses, namely, servants of the word of Moses, teaching what Moses had commanded. Therefore in all of them the people did not hear anyone else or themselves; they heard Moses himself and his words. For Moses speaks in them and puts his words into their mouths, and they are his mouth to the people. This Prophet, however, he does not dare subordinate to himself and put his words into His mouth; but he says that He will be like him in service and obedience, by which he certainly excludes Him from obedience to him and places Him above all prophets who taught on the basis of Moses. But to exclude Him from obedience to Moses and to prefer Him above all prophets teaching on the basis of Moses is to affirm positively that the ministry of the Law is to be ended and a new one to be set up, since no man is free from the service of the Law but all are subject to the Law. Therefore it is necessary that this Prophet, who is like Moses—in respect to authority of teaching and commanding, that is, for this is what he means when he says “like me”—be superior to Moses and teach greater things. Unless He were greater than Moses, Moses would not yield obedience and authority to Him. Moreover, unless He taught greater things, He could not be greater. He is not speaking here of similarity between Moses and that Prophet in regard to personal worth but of similarity in authority or office. He is not dealing here with the life, morals, or deeds of Moses and this Prophet but with doctrine, as the text sufficiently proves; for a prophet is a prophet because he teaches and comes to teach, and here the command is to “heed Him.” If, therefore, the doctrine of both is considered, it will be easily apparent from the comparison of their doctrine what He must preach. Moses is a minister of the Law, sin, and death; for he teaches and stresses works, and through the rays of the Law he makes everyone guilty of death and subject to punishment for sin. He demands, but he does not give what he demands. However, since this Prophet finds Moses teaching this and is Himself set up as a Teacher next to him, His Word must teach something else. But He cannot teach anything else than sin, wrath, and death unless He teaches righteousness, grace, and life. Therefore it is necessary that He be a teacher of life, grace, and righteousness, just as Moses is a teacher of sin, wrath, and death. But both teachings must be heard just as they have been raised up by God; for through the Law all must be humbled, and through the Gospel all must be exalted. They are alike in divine authority, but with respect to the fruit of their ministry they are unlike and completely opposed to each other. The sin and wrath which Moses arouses through his ministry that Prophet cancels through righteousness and grace by His ministry. This Prophet, therefore, demands nothing; but He grants what Moses demands. In this passage we have those two ministries of the Word which are necessary for the salvation of the human race: the ministry of the Law and the ministry of the Gospel, one for death and the other for life. They are indeed alike if you are looking at their authority, but most unlike if you are thinking about their fruit. The ministry of Moses is temporary, finally to be ended by the coming of the ministry of Christ, as he says here, “Heed Him.” But the ministry of Christ will be ended by nothing else, since it brings eternal righteousness and “puts an end to sin,” as it is said in Dan. 9:24. Therefore the Levitical priesthood is wholly ended here and set aside, because it was established to teach Moses. But if the priesthood is ended, the Law is also ended, as it is said (Heb. 7:12): “When there is a change in the priesthood, there is necessarily a change in the Law as well.” Thus this Prophet can be none other than Christ Himself. From all this it follows how completely foreign and even pestilential those teachers in the New Testament are who trouble consciences with laws and works, when this prophecy concerning Christ totally wipes out and does away with that ministry. Even more pestilential are those who weary the earth with their traditions and human laws. If the ministry of this new Prophet does not endure the Law of Moses, which is divine, how will it endure the laws of men in His kingdom? You see, therefore, that by this one text the whole chaos of papistic tyranny, together with its monks, is completely upset. But here you will say: “You will find commands everywhere in the gospels and the epistles of the apostles. Therefore either our Christ will not be this Prophet, or His doctrine will not differ at all from the Law of Moses.” To reply briefly: The commands of the New Testament are directed to those who are justified and are new men in the Spirit. Nothing is taught or commanded there except what pertains solely to believers, who do everything spontaneously, not from necessity or contrary to their own will. But the Law is directed to the old man, who is dead in sin, to urge him on and to show him his sin. This is the true and proper teaching of the Law. Therefore the Law finds man not only unwilling but also unable to do what the Law demands. Thus he says here in the text that on the day of the assembly the people refused and could not hear the voice of the Law, and that therefore they asked for another teacher, one who would speak to them a word they could bear. The understanding of this matter lies in recognizing and truly distinguishing the Law and the Gospel, that you may know that the teaching of the Law commands only what is to be done by the ungodly and lost, as 1 Tim. 1:9 says: “The Law is not laid down for the just but for the lawless.” But where the godly are, there the Law, which is intended only for the humiliation of the ungodly through the recognition of their sin and weakness, is already abolished. The Gospel teaches from what source you receive the power to fulfill the Law. In this respect it commands nothing; nor does it force the spirit, which hastens of its own accord by faith. It adds some commands, but it does so to kill the remnants of the old man in the flesh, which is not yet justified. From these commands, however, the spirit is free, being satisfied with faith alone. Of this matter we have spoken amply elsewhere. Now let us look at the words: “The Lord your God will raise up for you a Prophet like me from among you, from your brethren—Him you shall heed.” Here he prophesies that Christ will be true man and will come from the blood of the Jews, because salvation is from the Jews (John 4:22). No one has ever arisen from this people who taught a different word from the word of Moses and set up a new ministry except this one Christ of ours. However many prophets there were before Him, they all preserved and taught Moses. This Prophet freed not only the Jews from Moses but all nations throughout the world and gave them the new Word of the Gospel. That He was from the Jews, both the Gentiles and the Jews being witnesses, proves that it is He of whom Moses speaks here, and that this prophecy is fulfilled in Him.
