Several weeks ago in the Brothers
of John the Steadfast "ask the pastor" segment I wrote a brief
response to a reader's query about what happens to those who die without having
heard the gospel. Thanks to my friend, and brother in the Office, Rev. Joshua
Scheer, I have found a few quotations from Luther, enough that a brief follow
up post is warranted. Apparently, Luther had answered this question already and
in far less words with far more wit than I did. Below I have reproduced several
key quotations with some brief annotation, attempting to let the primary source
document do the talking. The full letter, originally sent from Luther to a man
by the name of Hans von Rechenberg, can be found in the American Edition of
Luther's Works, volume 43 Devotional Writings II. According
to the editorial notes in the preface, the letter was most likely written in
1522, perhaps in mid-August. There also appears to be a sermon that in the
Weimar Edition of Luther's Works that is cited as having been born out of this
letter which treats the topic at greater length.
Luther opens the letter by phrasing
the question in a brief historical context in addition to the alleged Scriptural
proof of those who have erred in providing and answer to this question, namely,
Origen, who taught that all men and angels, including the devil, will be saved.
Clearly this question predates any modern use of it to critique or attack the
Christian faith.
My gracious lord, Count Albrecht of
Mansfeld, etc., has requested me to instruct you, gracious sir, by letter on
the question whether God can or will save people who die without faith. Thus
after your many physical battles with unbelievers,1
gracious sir, I am to equip you with spiritual armor, with cogent and
convincing proof, with which to confront these and others2
who might inquire regarding this question. For the opinion that God could not
have created man to be rejected and cast away into eternal torment is held
among us also, as it was at all times by some of the most renowned people, such
as Origen3
and his kind. They regarded it as too harsh and cruel and inconsistent with
God’s goodness. They based their opinion on Psalm 77 [:7 ff.], where the
Psalmist says, “Will God east off for ever, and never again be gracious? Has
his steadfast love for ever ceased? Are his promises at an end for all time?
Has God forgotten to be gracious? Has he in anger shut up his compassion?”
[They also cite] Paul, I Timothy 2 [:4], “God desires all men to be saved and
to come to the knowledge of truth.” Proceeding from this premise they argued
that in the end even the devils will be saved and will not be eternally damned,
etc., etc., one step following from the other.[1]
Luther then goes on to rebut the
conclusions of Origen and his ilk by saying:
To
arrive at an answer to this question it is necessary to separate our opinion
from God’s truth. We must be scrupulously concerned that we do not give God the
lie. We must rather admit that all men, all angels, and all devils are lost
than to say that God is not truthful in what he says. Such questions issue from
the innate inquisitiveness of human nature, which is so loath to reconcile
itself to the fact that it is not supposed to know God’s reasons for such
severe and stringent judgments. Our human nature is prone to conclude that if
it were not God’s judgment that all men be saved, it would be an outrage,
tyranny, and injustice.[2]
Towards the end of the letter,
Luther addresses again the idea of “giving God the lie.”
Now for our answer we have
formidable passages of Scripture [to the effect] that God cannot and will not
save anyone without faith. Mark 16 [:16] says, “He who does not believe will be
lost.” Also Hebrews 11 [:6], “Without faith it is impossible to please God.”
Also John 3 [:5], “Whoever is not born of water and the Spirit cannot enter the
kingdom of God.” Also John 3 [:18], “He who does not believe is condemned
already.”
If God were to save anyone without
faith, he would be acting contrary to his own words and would give himself the
lie; yes, he would deny himself. And that is impossible for, as St. Paul
declares, God cannot deny himself [II Tim. 2:13]. It is as impossible for God
to save without faith as it is impossible for divine truth to lie. That is
clear, obvious, and easily understood, no matter how reluctant the old wineskin
is to hold this wine—yes, is unable to hold and contain it.[3]
In the previous paragraphs Luther
also reveals his answer to the question. If faith and trust in Christ is
lacking, then confidence and hope in salvation is as well for Christ does not
save any apart from faith in Him since He is the way, the truth and the life.
One other point is worth mentioning
here. Luther takes great pastoral concern in answering this question. Who is
asking? Why are they asking it? These are important questions behind the
question and something everyone should ask when this topic comes up. Luther’s
compassion and concern is further expressed in the manner of the Christian to whom
one is giving an answer. To the spiritual infant, Luther instructs us to leave
this question for later catechesis. This question is best suited for the spiritually
mature and those who have a great depth of understanding in the Scriptures and
a great strength of faith so as not to be offended. Luther is careful, as we
should be, not to trouble consciences who are weaker in faith, but rather, wait
until the person is in a position – if they are not already – to receive the
whole food of God’s word instead of the spiritual milk.
The highest honor and love of God,
yes, the highest degree of divine love and honor is that we can regard and
praise him as being kind and just in such matters. Here nature’s eyes must be
gouged out entirely and naught but faith be present. Otherwise terrible and
perilous offenses will be unavoidable. And when (it is quite common that
everyone wants to begin with the most difficult problems) those who are young
and inexperienced in faith fall prey to this and want to see these things in a
natural light, they are very close to falling into a secret repugnance and
hatred for God. After this it is very difficult to counsel [them].
Therefore we advise them not to be
confused by God’s judgments. First they must grow up in faith, for as St. Peter
says in his first epistle, chapter 2 [:2], they must be nourished with milk and
abstain from such strong wine, exercise themselves in the sufferings and the
humanity of Christ, and ponder his excellent life and conduct. Otherwise they
will experience the truth of Solomon’s saying: “Qui scrutator
est majestatis, opprimetur a gloria”—“He who tries to explore the
majesty will be crushed by the glory.”[4]
And in an intriguing – and momentary
– series of questions, Luther inquires about whether or not faith can be given
in other ways but quickly comes to the conclusion that there is no way to prove
this and therefore we should not place our confidence in the mysterious will
and works of God but rather in his revealed will in the humanity and suffering
of Christ which give us everything we need to know for salvation and eternal
life.
It would be quite a different
question whether God can impart faith to some in the hour of death or after
death so that these people could be saved through faith. Who would doubt God’s
ability to do that? No one, however, can prove that he does do this. For all
that we read is that he has already raised people from the dead and thus
granted them faith. But whether he gives faith or not, it is impossible for
anyone to be saved without faith. Otherwise every sermon, the gospel, and faith
would be vain, false, and deceptive, since the entire gospel makes faith
necessary.
Their quotations from the psalm that
God will not keep his anger for ever, etc. [Ps. 103:9], with which they would
prove their point, are not conclusive; for the entire psalm speaks about all
the suffering of the saints on earth, as the preceding and succeeding verses
and the entire context clearly show. It always seems to those afflicted with
suffering that they are forgotten by God and that he would be angry with them
forever. And the verse from St. Paul, that God desires all men to be saved [I
Tim. 2:4], is related to the preceding words [which say that] God wants us to
make supplication for all estates, to teach and preach the truth to all people,
and to be helpful to all men both physically and spiritually. And since God
commands us to do that, St. Paul says very correctly that it is God’s will that
everyone be saved; for without his will this does not happen.5
However, it does not follow that God will save all men. And in case other such
verses are cited, they must be viewed in this light. Otherwise, God’s
providence and election from eternity, which St. Paul so emphasizes, would be
null and void.
Gracious sir, that is what my love
for you prompts me to write to you. And I ask you, gracious sir, do not let the
presumptuous and capricious spirits6 have their way in this
matter; but, as I said, confine them to Christ’s humanity, and let them first
gain strength and be taught until they have matured sufficiently. For why
should the man Christ have been given us as a ladder to the Father if we ignore
him and bypass him and presume to ascend to heaven and measure God’s judgment
by our own reason? Whatever is necessary for us to know is taught us best in
Christ’s humanity, since he is our Mediator and no one can come to the Father
except through him. When Philip inquired for a way to the Father other than
Christ, Christ told him, “I am the gate and the way” [John 14:6], for in him
are hid all the treasures of wisdom and knowledge [Col. 2:3].
Herewith I commend you, gracious
sir, to God’s grace; and I gladly offer you my Christian services at all times.
Written in Wittenberg on the Monday
after the Day of the Assumption of Mary, 1522.7
1 I.e., with the Turks.
2 Cf. p. 54.
3 According to Origen (ca.
182–254) all men, as well as the devil, will be saved. Cf. De Principiis, I, 6, 1–4.
[1]Luther,
Martin: Pelikan, Jaroslav Jan (Hrsg.) ; Oswald, Hilton C. (Hrsg.) ; Lehmann,
Helmut T. (Hrsg.): Luther's Works, Vol. 43 : Devotional Writings II.
Philadelphia : Fortress Press, 1999, c1968 (Luther's Works 43), S. 43:51
[2]Luther,
Martin: Pelikan, Jaroslav Jan (Hrsg.) ; Oswald, Hilton C. (Hrsg.) ; Lehmann,
Helmut T. (Hrsg.): Luther's Works, Vol. 43 : Devotional Writings II.
Philadelphia : Fortress Press, 1999, c1968 (Luther's Works 43), S. 43:52
[3]Luther,
Martin: Pelikan, Jaroslav Jan (Hrsg.) ; Oswald, Hilton C. (Hrsg.) ; Lehmann,
Helmut T. (Hrsg.): Luther's Works, Vol. 43 : Devotional Writings II.
Philadelphia : Fortress Press, 1999, c1968 (Luther's Works 43), S. 43:53
[4]Luther, Martin: Pelikan, Jaroslav Jan (Hrsg.) ; Oswald,
Hilton C. (Hrsg.) ; Lehmann, Helmut T. (Hrsg.): Luther's Works, Vol. 43 :
Devotional Writings II. Philadelphia : Fortress Press, 1999, c1968
(Luther's Works 43), S. 43:52
5 I.e., without God’s will no
one is saved.
7 The date did not appear in
the copies printed in Wittenberg. See pp. 49–50.
[5]Luther,
Martin: Pelikan, Jaroslav Jan (Hrsg.) ; Oswald, Hilton C. (Hrsg.) ; Lehmann,
Helmut T. (Hrsg.): Luther's Works, Vol. 43 : Devotional Writings II.
Philadelphia : Fortress Press, 1999, c1968 (Luther's Works 43), S. 43:54
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