Pastoral Exhortation

Martin Luther’s Definition of Faith

Sunday, 15 October 2017

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An excerpt from “An Introduction to St. Paul’s Letter to the Romans,” Luther’s German Bible of 1522 by Martin Luther, 1483-1546. Translated by Rev. Robert E. Smith from DR. MARTIN LUTHER’S VERMISCHTE DEUTSCHE SCHRIFTEN. Johann K. Irmischer, ed. Vol. 63 gen: Heyder and Zimmer, 1854), pp.124-125. [EA 63:124-125]

Faith is not what some people think it is. Their human dream is a delusion. Because they observe that faith is not followed by good works or a better life, they fall into error, even though they speak and hear much about faith. “Faith is not enough,’’ they say, “You must do good works, you must be pious to be saved.’’

They think that, when you hear the gospel, you start working, creating by your own strength a thankful heart which says, “I believe.’’ That is what they think true faith is. But, because this is a human idea, a dream, the heart never learns anything from it, so it does nothing and reform doesn’t come from this ‘faith,’ either.

Instead, faith is God’s work in us, that changes us and gives new birth from God. (John 1:13). It kills the Old Adam and makes us completely different people. It changes our hearts, our spirits, our thoughts and all our powers. It brings the Holy Spirit with it. Yes, it is a living, creative, active and powerful thing, this faith. Faith cannot help doing good works constantly. It doesn’t stop to ask if good works ought to be done, but before anyone asks, it already has done them and continues to do them without ceasing. Anyone who does not do good works in this manner is an unbeliever. He stumbles around and looks for faith and good works, even though he does not know what faith or good works are. Yet he gossips and chatters about faith and good works with many words.

Faith is a living, bold trust in God’s grace, so certain of God’s favor that it would risk death a thousand times trusting in it. Such confidence and knowledge of God’s grace makes you happy, joyful and bold in your relationship to God and all creatures. The Holy Spirit makes this happen through faith. Because of it, you freely, willingly and joyfully do good to everyone, serve everyone, suffer all kinds of things, love and praise the God who has shown you such grace. Thus, it is just as impossible to separate faith and works as it is to separate heat and light from fire! Therefore, watch out for your own false ideas and guard against good-for-nothing gossips, who think they’re smart enough to define faith and works, but really are the greatest of fools.

Ask God to work faith in you, or you will remain forever without faith, no matter what you wish, say or can do.

Luther’s Tower Experience:
Martin Luther Discovers the True Meaning of Righteousness

[An Excerpt From Preface to the Complete Edition of Luther’s Latin Works (1545) by Dr. Martin Luther, 1483- 1546. Translated by Bro. Andrew Thornton, OSB from the “Vorrede zu Band I der Opera Latina der Wittenberger Ausgabe.1545” in vol. 4 of Luthers Werke in Auswahl, ed. Otto Clemen, 6th ed.,(Berlin: de Gruyter. 1967). pp. 421-428]

Translator’s Note: The material between square brackets is explanatory in nature and is not part of Luther’s preface. The terms “just, justice, justify” in the following reading are synonymous with the terms “righteous, righteousness, make righteous.” Both sets of English words are common translations of the Latin “justus” and related words. A similar situation exists with the word “faith”; it is synonymous with “belief.” Both words can be used to translate Latin “fides.” Thus, “We are justified by faith” translates the same original Latin sentence as does “We are made righteous by belief.”

Meanwhile in that same year, 1519, I had begun interpreting the Psalms once again. I felt confident that I was now more experienced, since I had dealt in university courses with St. Paul’s Letters to the Romans, to the Galatians, and the Letter to the Hebrews. I had conceived a burning desire to understand what Paul meant in his Letter to the Romans, but thus far there had stood in my way, not the cold blood around my heart, but that one word which is in chapter one: “The justice of God is revealed in it.” I hated that word, “justice of God,” which, by the use and custom of all my teachers, I had been taught to understand philosophically as referring to formal or active justice, as they call it, i.e., that justice by which God is just and by which he punishes sinners and the unjust.

But I, blameless monk that I was, felt that before God I was a sinner with an extremely troubled conscience. I couldn’t be sure that God was appeased by my satisfaction. I did not love, no, rather I hated the just God who punishes sinners. In silence, if I did not blaspheme, then certainly I grumbled vehemently and got angry at God. I said, “Isn’t it enough that we miserable sinners, lost for all eternity because of original sin, are oppressed by every kind of calamity through the Ten Commandments? Why does God heap sorrow upon sorrow through the Gospel and through the Gospel threaten us with his justice and his wrath?” This was how I was raging with wild and disturbed conscience. I constantly badgered St. Paul about that spot in Romans 1 and anxiously wanted to know what he meant.

I meditated night and day on those words until at last, by the mercy of God, I paid attention to their context: “The justice of God is revealed in it, as it is written: ‘The just person lives by faith.’” I began to understand that in this verse the justice of God is that by which the just person lives by a gift of God, that is by faith. I began to understand that this verse means that the justice of God is revealed through the Gospel, but it is a passive justice, i.e. that by which the merciful God justifies us by faith, as it is written: “The just person lives by faith.” All at once I felt that I had been born again and entered into paradise itself through open gates. Immediately I saw the whole of Scripture in a different light. I ran through the Scriptures from memory and found that other terms had analogous meanings, e.g., the work of God, that is, what God works in us; the power of God, by which he makes us powerful; the wisdom of God, by which he makes us wise; the strength of God, the salvation of God, the glory of God.

I exalted this sweetest word of mine, “the justice of God,” with as much love as before I had hated it with hate. This phrase of Paul was for me the very gate of paradise. Afterward I read Augustine’s “On the Spirit and the Letter,” in which I found what I had not dared hope for. I discovered that he too interpreted “the justice of God” in a similar way, namely, as that with which God clothes us when he justifies us. Although Augustine had said it imperfectly and did not explain in detail how God imputes justice to us, still it pleased me that he taught the justice of God by which we are justified.