Lutheranism Quotes

“The movement in our relationship to God is always from God to us. Always. We can't, through our piety or goodness, move closer to God. God is always coming near to us. Most especially in the Eucharist and in the stranger.”
― Nadia Bolz-Weber, Pastrix: The Cranky, Beautiful Faith of a Sinner & Saint

“If the teaching of Christ were a law, it would not be a gospel {glad tiding}, but a sad tiding.”
― C.F.W. Walther, Law & Gospel: How to Read & Apply the Bible

“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.”
― Martin Luther

“Now, properly speaking, grace is never in a person’s heart, but in God’s heart. First a person must believe. After that he may feel. Feeling proceeds from faith—not faith from feeling.”
― C.F.W. Walther

“Since in fact liturgical traditions, vestments, church vessels, etc., were immediately removed wherever Calvinism infiltrated or Reformed ideas even gained influence in the church's polity, the reaction which it caused in Lutheran areas was a conscious propensity for ceremonies. Henceforth, therefore, the celebration of an emphatically liturgical service was among the visible signs by which the Lutheran character of confession was demonstrated outwardly.”
― Ernst Walter Zeeden, FAITH AND ACT: THE SURVIVAL OF MEDIEVAL CEREMONIES IN THE LUTHERAN REFORMATION

“It is the distinctive position of the Reformation with which, over against Rome, it stands or falls, that that which properly constitutes, defines, and perpetuates in unity a Church, is its doctrine, not its name or organization. While a Church retains its proper identity it retains of necessity its proper doctrine. Deserting its doctrine it loses its identity. The Church is not a body which bears its name like England, or America, which remain equally England and America, whether savage or civilized, Pagan or Christian, Monarchical or Republican. Its name is one which properly indicates its faith--and the faith changing, the Church loses its identity. Pagans may become Mohammedans, but then they are no longer Pagans--they are Mohammedans. Jews may become Christians, but then they are no longer Jews in religion. A Manichean man, or Manichean Church, might become Catholic, but then they would be Manichean no more. A Romish Church is Romish; a Pelagian Church is Pelagian; a Socinian Church is Socinian, though they call themselves Protestant, Evangelical, or Trinitarian. If the whole nominally Lutheran Church on earth should repudiate the Lutheran doctrine, that doctrine would remain as really Lutheran as it ever was. A man, or body of men, may cease to be Lutherans, but a doctrine which is Lutheran once, is Lutheran forever. Hence, now, as from the first, that is not a Lutheran Church, in the proper and historical sense, which cannot ex animo declare that it shares in the accord and unanimity with which each of the Doctrines of the Augsburg Confession was set forth.”
― Charles Porterfield Krauth

“The Pelagianizing Romanist says, Lust, or concupiscence, brings forth sin, therefore it cannot be sin, because the mother cannot be the child. We reply, Concupiscence brings forth sin, therefore it must be sin, because child and mother must have the same nature. The grand sophism of Pelagianism is the assumption that sin is confined to acts, that guilty acts can be the product of innocent condition, that the effect can be sinful, yet the cause free from sin--that the unclean can be brought forth from the clean.”
― Charles Porterfield Krauth

“We see that the law was not reveal to us to put a notion into our heads that we could become righteous by it, but to teach us that we are completely unable to fulfill the law. Then we will know what a sweet message-what a glorious doctrine-the gospel is and move receive it with exuberant joy.”
― C.F.W. Walther, Law & Gospel: How to Read & Apply the Bible

“Galatians 3:11–12 ... a precious text! A person becomes righteous in the sight of God by faith alone. What conclusion can we draw from this? The law cannot make any person righteous because it has nothing to say about justifying and saving faith. That information is found only in the Gospel. In other words, the law has nothing to say about grace.”
― C.F.W. Walther, Law & Gospel: How to Read & Apply the Bible

“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.”
― Martin Luther, Commentary on Romans

“Lutheran ideology unleashed libido to achieve its political and ecclesial ends, and Luther, like Hugh Hefner, discovered that the only way to make use of libido effectively was to create for his contemporaries an escape from the guilt that accompanied its satisfaction. The sixteenth-century equivalent of the Playboy Philosophy was justification by faith alone, culminating in the doctrine of the enslaved will. De Servo Arbitrio, it should be remembered, was published in the same year that Luther married. Luther, in creating his doctrine of the enslaved will, became the first modern man, and Lutheranism became the first modern ideology. Its primary attraction to the hordes of apostate priests and nuns who flocked to Wittenberg to follow him lay in its ability to rationalize sexual license and broken vows.”
― E. Michael Jones, Degenerate Moderns: Modernity As Rationalized Sexual Misbehavior

“The only means for averting the divine chastisement that takes the shape of warfare is, however, repentance from moral and spiritual evildoing; the peace movements of the West would therefore be well advised to direct their activities towards fostering respect for the human life created at conception in the womb, for God's law with respect to marital and family life and the ordering of human affairs in general, and above all for the true religion revealed in the Sacred Scriptures.”
― John R. Stephenson, Eschatology

“Anders, it is not your sins that separate you from God, but your virtues. Or more properly: it is that you need to have something to bring before you step before God. This is why God has allowed you to be stripped of the shroud of holiness that you wore in Fröjerum. Not because you were zealous and pious. God grant that all priests would be as zealous as you! But because you made it into an article of faith and into your righteousness and put it between you and Christ. Now you are poor, destitute, and naked—like the prodigal son. Now the heavenly Father stand and waits for you. Now he wants to fold you in his arms and clothe you with the most precious garment, which is called Christ’s righteousness, in which not a single thread is spun by your hands, but for just that reason it lasts forever.”
― Bo Giertz, Faith Alone: The Heart of Everything

“Heaven's eucharistic irruption into earthly space and time prompted classical Lutheranism not to join the Reformed and Anabaptists in their campaign of iconoclasm which rendered Christian churches little different in external appearance from Islamic mosques. While conceding the adiaphorous quality of images representing various aspects of the Incarnate Life, as early as his conflict with Karlstadt the Reformer defended the appropriateness of the crucifix and sculptures of Mary with the Christ Child. Orthodox Lutheran architecture and church decor attested the confession of our Lord's presence among His own in the means of grace, forging a style which goes hand in hand with precious doctrinal substance. Increasing accommodation to the North American Puritan milieu over the past century has led to a loss of the genuinely Lutheran understanding of the altar as a monument to the atonement, which is Christ's throne in our midst. ... If our chancels' decoration (or stark lack thereof) bespeaks the absence of our Lord and His celestial companions, can we be surprised at waning faith in the real presence and at waxing conviction of the rightfulness of an open communion practice? A deliberate opting for Puritanism's aesthetic barrenness can only make the reclaiming of Lutheran substance an even harder struggle.”
― John R. Stephenson, The Lord's Supper

“In modern church life, we often leave the nave to have "fellowship" with one another at social functions in the basement, and we are sometimes invited to "fun and fellowship" at games nights or congregational picnics. These are inappropriate usages of the word "fellowship" (which translates the New Testament κοινωνία), for the human interaction that takes place in church basements and public parks can be shared without a qualm with Christians of other confession and even with the irreligious and pagans. True κοινωνία begins with baptismal admission into the church (δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ 'Ιησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, 1 Cor 1:9) and culminates in the fellowship granted through common partaking of the holy things; as such, it is entirely distinct from all Adamic-earthly gatherings, being the supernatural product of divine monergism.”
― John R. Stephenson, The Lord's Supper

“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.”
― Martin Luther

“The community of faith does not need brilliant personalities but faithful servants of Jesus and of one another. It does not lack the former, but the latter. The community of faith will place its confidence only in the simple servant of the Word of Jesus, because it knows that it will then be guided not by human wisdom and human conceit, but by the Word of the Good Shepherd. The question of spiritual trust, which is so closely connected with the question of authority, is decided by the faithfulness with which people serve Jesus Christ, never by the extraordinary gifts they possess. Authority in pastoral care can be found only in the servants of Jesus who seek no authority of their own, but who are Christians one to another, obedient to the authority of the Word.” (Dietrich Bonhoeffer, Life Together, paragraph 92)”
― Dietrich Bonhoeffer, Life Together and Prayerbook of the Bible

“Even at that age I already believed in you, and so did my mother and the whole of my household except for my father. But, in my heart, he did not gain the better of my mother's piety and prevent me from believing in Christ just because he still disbelieved himself. For she did all that she could for me to see that you, my God, should be a father to me rather than he. In this you helped her to turn the scales against her husband, whom she always obeyed because by obeying him she obeyed your law, thereby showing greater virtue than he did.”
― St. Augustine of Hippo, Confessions

“The Gospel does not say, "you must do good works." Rather, it fashions us into human beings, into creatures who cannot help serve God and fellow human beings. Without a doubt, a precious effect!”
― C.F.W. Walther, Law & Gospel: How to Read & Apply the Bible

“The main thing to tell a person when you explain how to become righteous is to announce to him for free grace of God, concealing nothing, saying none other than what God says in the Gospel. Build a fence around Mount Sinai, but not around Golgotha, because at Golgotha all God's wrath was appeased.”
― C.F.W. Walther, Law & Gospel: How to Read & Apply the Bible

“… Protestantism and Calvinism, while giving expression to a new feeling of freedom, at the same time constituted an escape from the burden of freedom”
― Erich Fromm, Escape from Freedom

“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.”
― Erich Fromm, Escape from Freedom

“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.”
― Erich Fromm, Escape from Freedom

“Its use is threefold. It serves the purpose of restraining the wickedness of men and preserving order. It serves as a rule of holy living to the regenerate. It serves to show people their sins and reveal the wrath of God against them, and thus, indirectly, to lead souls to Christ, by disclosing to them their helplessness and ruin without Him”
― Matthias Loy

“I stay, kneeling on the hearthstone, till the clock on the table strikes four with its
silvery little chime and I realise that I have been in a trance of prayer for hours. I have prayed and I believe that I have been heard. I have spoken and I believe I have been answered. No priest took my confession or gave me absolution, no church took my fee, no pilgrim badges or miracle cures or
little pieces of trumpery helped me to come into the presence of God. I simply asked for His great mercy and I received it, as He promised in the Bible that it should be granted.”
― Philippa Gregory, The Taming of the Queen

“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.”
― Erich Fromm, Escape from Freedom

“Since the initial bestowal of the forgiveness of sins coincides with the fallen creature's passage from spiritual death to eternal life, both it and its renewal in absolution and Holy communion are inseparable from God's consequent action to preserve the life restored in Christ. And because bodily death stems from the sin whose seat is in the soul, apprehending the forgiveness of sins necessarily flowers in the resurrection of the body which suffers death for the soul's offense.”
― John R. Stephenson, The Lord's Supper

“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.”
― Franz Mehring, Die Lessing-Legende

“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.”
― Franz Mehring, Die Lessing-Legende

“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.”
― Franz Mehring, Die Lessing-Legende