Luther

Luther — marelibri

Fürnemsten vnd besten Schrifften des Hocherleuchten vnd Geistreichen Mannes Gott

1575rif. 68885Wittenberg: Gedruckt Durch Hans Lufft 1575. Die Fürnemsten vnd besten Schrifften des Hocherleuchten vnd Geistreichen Mannes . Herrn Doctoris Martini Lutheri von den beiden Sacramenten des Newen Testaments nemlich von der Heiligen Tauff vnd dem Abendmal des Herrn. Itzt aus Christlichen vnd groswichtigen ursachen von newes in druck verordnet und den Sacramentsfeinden und Schwermern der Carlstadischen Zwinglischen und Caluinischen Secte alten und newen entgegen gesatzt zu schutz und erklerung der Warheit und zu dempffung der meuchlinge schleichenden gifft und Schwermerey. Durch die Theologen der Vniversitet Witteberg. Wittenberg: Gedruckt Durch Hans Lufft 1575. Full Description: LUTHER Martin. Die Fürnemsten vnd besten Schrifften des Hocherleuchten vnd Geistreichen Mannes . Herrn Doctoris Martini Lutheri von den beiden Sacramenten des Newen Testaments nemlich von der Heiligen Tauff vnd dem Abendmal des Herrn. Itzt aus Christlichen vnd groswichtigen ursachen von newes in druck verordnet und den Sacramentsfeinden und Schwermern der Carlstadischen Zwinglischen und Caluinischen Secte alten und newen entgegen gesatzt zu schutz und erklerung der Warheit und zu dempffung der meuchlinge schleichenden gifft und Schwermerey. Durch die Theologen der Vniversitet Witteberg. Wittenberg: Gedruckt Durch Hans Lufft 1575. First edition of these collected works of Martin Luther. Quarto 7 3/4 x 6 1/8 inches; 196 x 155 mm. 20 424 leaves. A few page numbers misprinted but collates complete. Title-page printed in red and black. Printed in black letter. Engraved initials. Full contemporary pigskin over wooden boards. Boards heavily stamped in blind. With a central device portrait of Martin Luther embossed to front board and another unknown person's portrait to back board. With two brass clasps fully intact. Boards beveled. All edges dyed brown. Some chipping to head and tail of the spine and some minor cracked to top of spine hinges but still very strong. Preliminary leaves with some fraying and toning to edges but not affecting text. Pastedowns not fully complete. Front free endpaper with old ink manuscript notes. Lacking rear free endpaper. A few other leaves with neat marginalia. Some minor dampstaining and toning throughout. Leaves 5M3-5N2 with some holes to outer blank margin not affecting text. Leaves 5N3 and 5N4 with small paper repair to outer upper corners not affecting text. Overall a very good copy in a wonderful binding. A collection of Martin Luther's writings disputing the sacraments of Holy Baptism and the Lord's Supper. "Theological and doctrinal disputes were to persist for the rest of Luther's career on issues such as the Eucharist or Lord's Supper: Heiliges Adendmahl and baptism both within the evangelical movement involving figures such as the sacramentarian Karlstadt and the Swiss reformers Ulrich Zwingli 1484-1531 and Johannes Oecolampadius 1482-1531 and outside it with the Anabaptists. On both issues Luther resisted the accounts of these sacraments as having a mere symbolic value often arguing that this viewpoint comes from an urge to put reason above the authority of scripture. The Stanford Encyclopedia of Philosophy. HBS 68885. $3750. Gedruckt Durch Hans Lufft unknown books

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Luther, Martin (1483-1546)ABAA

Ein kurtze Vnderweysung wie man bychten sol

1519rif. 4574Basel: Adam Petri 1519. FOURTH PRINTING in the year of the first. Hardcover. Fine. Modern marbled wrappers. Lightly damp-stained a few side-notes shaved. With an ornamental woodcut title border. A German translation attributed to Spalatin of an early Latin work by Luther on confession. In 1518 Spalatin had requested that Luther write a short instruction on how to confess. Luther sent him a Latin version of the present tract on January 24 1519. The Latin original apparently untitled was not published. Luther later developed the text into his "Confitendi ratio" “A Rationale of Confession” which was issued in March 1520. “Luther wrote a series of tracts after posting the 95 Theses on October 31st 1517 and before his final breach with Rome. In them is clearly traceable the progress that he was making in dealing with the practical problems offered by the confessional and which had started the mighty conflict in which he was engaged. They open to us an insight into his own conscientious efforts during the period when as a penitent he was himself endeavoring to meet every requirement which the Church imposed in order to secure the assurance of the forgiveness of sins as well as to present the questions which as a father confessor and spiritual adviser he asked those who were under his pastoral care. First of all we find therefore tables of duties and sins reminding us of the lists of cardinal sins and cardinal virtues in which Roman Catholic books abound. “In the “Kurze Unterweisung wie man beichten soll” of 1519… he has advanced so far as to warn against the attempt to make an exhaustive enumeration of sins. He advises that the confession be made in the most general terms covering sins both known and unknown. “If one would confess all mortal sins it may be done in the following words; 'Yea my whole life and all that I do act speak and think is such as to be deadly and condemnable.' For if one regard himself as being without mortal sin this is of all mortal sins the most mortal." According to this view the purpose of the most searching self-examination is to exhibit the utter impossibility of ever fathoming the depth of corruption that lies beneath the surface… “Luther’s main effort is to promote the most searching self-examination and the most complete enumeration of the details of sins since from the Mediaeval standpoint the completeness of the absolution is proportioned to the exhaustiveness of the confession. Although the tract closes with its note of warning that the value of the confession is not to be estimated by the enumeration of details but that it rests solely in the resort that is had to the grace of God and the word of His promise the transition from the one mode of thought to the other is very apparent… “The Lutheran conception is centered upon the person of the sinner rather than on his sins. It is the person who is forgiven his sins. Where the person is forgiven but one sin all his sins are forgiven; where the least sin is retained all sins are retained and none forgiven for “there is no condemnation to them that are in Christ Jesus” Roans 8:1. The value of the confession lies not in the confession itself but in that through this confession we turn to Christ and the word of His promise.”Jacobs Luther’s Discussion of Confession in Works of Martin Luther Vol. I p. 73 ff. Benzing 287; WA 2 58C. Adam Petri hardcover books

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Luther, Martin Luther (1483-1546)Biblio.com

Das fünffte Sechste vnd Siebend Capitel S. Matthei

rif. 751Wittenberg 1532. Quarto 8 1/4 X 6 1/2 inches . First edition A-Z4 a-z4 aa-nn4 oo2 pp4 241 Leaves Bound in full modern calf a very nice copy. Luther proceeds line by line some times giving one line from Matthew five pages of commentary! Here is a shortened example: from the greek. And His commentary. Benzing Luther 3011;VD 16; L 4754; Pegg Swis; 2988;. Here is a shortened example: from the greek. And His commentary. V. 3. Blessed are the poor in spirit for theirs is the kingdom of heaven. This is a delightful sweet and genial beginning of his sermon. For he does not come like Moses or a teacher of law with alarming and threatening demands; but in the most friendly manner with enticements and allurements and pleasant promises. And indeed if it had not been thus recorded and if the first uttered precious words of the Lord Christ had not been given to us all an over-curious spirit would tempt and impel everybody to run after them even to Jerusalem yes to the end of the world if one might hear but a word of it all. Then there would be plenty of money forthcoming to build a good road and every one would boastingly glory how he had heard or read the very words that the Lord Christ had spoken. O what a wonderfully happy man would he be held to be who should succeed in this! That is just the way it surely would be if we had none of our Savior's words written although much might have been written by others; and every one would say: Yes I hear indeed what St. Paul and his other apostles have taught but I would much rather hear what he himself said and preached. But now that it is so common that every one has it written in a book and can read it daily nobody regards it as something special and precious. Yes we grow tired of them and neglect them just as if not the high Majesty of heaven but some cobbler had uttered them. Therefore we are duly punished for our ingratitude and contemptuous treatment of these words by getting little enough from them and never feeling or tasting what a treasure force and power there is in the words of Christ. But he who has grace only to recognize them as the words of God and not of man will surely regard them as higher and more precious and never grow tired or weary of them. Kindly and sweet as this sermon is for Christians who are our Lord's disciples just so vexatious and intolerable is it for the Jews and their great saints. For he hits them a hard blow in the very beginning with these words rejects and condemns their doctrine and preaches the direct contrary; yes he denounces woe against their way of living and teaching as is shown in the sixth chapter of Luke. For the substance of their teaching was this: If it goes well with a man here upon earth he is happy and well off; that was all they aimed at that God should give them enough upon earth if they were pious and served him; as David says of them in Psalm 144: "Our garners are full affording all manner of store; our sheep bring forth thousands and ten thousands in our streets; our oxen are strong to labor; there is no breaking in or going out; there is no complaining in our streets.". Wittenberg ,1532 unknown

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Martin Luther, translator; Johann Pfieffers, preface; Heinrich Wolfgang Fratzscher editorBiblio.com

Biblia Dast ist: Die ganze Heilige Schrift Alten und Neuen Testament with 844 added copper plate engravings

1737rif. 761686Erfurt: heirs of Carl Friedrich Jungnicols 1737. Vellum. Quarto Five volumes Text in German with Latin Captions above engravings. Vellum shows normal aging spine labels intact. Paper aged-tanned bindings sound. Photos available. Copperplate engravings throughout the original text AT Vol I: Frontispiece 2 pages of King Portraits Illustration on 114 Extendable page near 127 4 pages of illustrations around 129 illustration on 180. AT Vol II: 3 prints between 470 and 471 One after 472 Print depicting Moloch after 734. AT Vol III: Temple illustration around 1119. NT Vol I: Two illustrations after page 42 Fold-out page after 47. NT Vol II No original engravings. There are 844 total added engravings on quarto pages with a single page per leaf that come from the Biblia Ectypa of Christoph Weigel which are unnumbered 840 total AT Vol I: 133 AT Vol II: 176 AT Vol III: 83 NT Vol I: 291 NT Vol II: 156. Notes on the Biblia Ectypa engravings: they appear to be in very good condition with only slight staining on a select few ~12. In AT Vol II there is a print error on the border of plate 73 and plate 88 is slightly tilted. The engravings in the New Testament are occasionally signed either by J.J. Sandrart 44 times or by G. C. Eimmart 33 times. Sandrart’s signatures are concentrated in the second volume and a select cluster in the first while Eimmart’s make up most of the first volume. Not all engravings are signed and none of the engravings in any of the Old Testament volumes have signatures. In NT Vol I some of the etchings are numbered at the top of the border these appear in the scenes of the crucifixion in the final chapters of Luke Ordering of numbering is 6 13 12 16 27 36 37 38 40 41 42 49 47 48 in that order and John 8 14 18 26 31 33 34 43 46 49. The volumes are uniformly bound in vellum binding with only one section with around 7 pages in NT Vol II that is loose. Page 743 in AT Vol II has a small rip on the upper right side around an inch long. The plates are most likely from the 1730 Augsburg reprinting of the Biblia Ectypa which was done after the death of Christoph Weigel. Even though there are some plates at the beginning of NT Vol II that show Weigel’s extant signature Christ. Weigel excudit those plates were reused rather than being remade. Photos available. Erfurt: heirs of Carl Friedrich Jungnicols hardcover

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Luther, Martin (1483-1546)Biblio.com

Acht Sermon von D.M. Luthers von jm geprediget zu Wittemberg in der fasten Darinn kurtzlich begryffen von den Messen Byldnussen bayderlay gestalt des Sacraments von den speysen und haimlichen beicht etc.

1523rif. 4923Augsburg: Heinrich Steiner 1523. One of 3 printings by Steiner in the year of the first edition. Hardcover. Fine. A very nice copy stab-stiched in drab 20th c. wrappers. With an attractive woodcut title border Pflugk-Hartung 23. Light maginal fingersoiling to title blank verso of final leaf lightly soiled. . Two early marginal notes in ink in the blank margin of the title. With a duplicate stamp from the Stadtbibliothek Nürnberg on the rear inner cover. The "Eight Sermons by Dr. M. Luther preached by him at Wittenberg in Lent dealing briefly with the masses images both kinds in the sacrament eating of meats and private confession etc." document Luther's efforts to counteract the chaos in Wittenberg that had been caused by Andreas Rudolff-Bodenstein von Karlstadt ca. 1480-1541 who had instituted radical reforms while Luther was in hiding at the Wartburg. During Luther's stay in Wartburg Castle Karlstadt became the head of the reform movement at Wittenberg. Over the course of a year Karlstadt instituted radical changes in all aspects of religious life. As the leader of the Wittenberg movement and the head of the Wittenberg theological faculty Karlstadt was in a unique position to both pronounce and enact changes within the church. He instituted most of his larger reforms with the support of the theologians and the city magistrates. These changes to established forms particularly the institution of the reformed mass displeased the Elector of Saxony however and by March 6th 1522 Luther would return at the Elector's request to take control of the Wittenberg movement. Prior to Luther's return however Wittenberg would see troubling public manifestations of the new reforms as a radicalized populace took to the streets in the infamous "Wittenberg disturbances." "In December 1521 Luther returned secretly to Wittenberg from the Wartburg for a three day conference on how to meet the turbulence and confusion caused by the radical reformers. Soon after his return to the Wartburg Karlstadt put himself at the head of those who favored immediate abolition of Roman practices. At Christmas Karlstadt administered communion "in both kinds"i.e. by giving both the consecrated host and the wine to the laity for the first time in the parish church. This had been done as early as September in the Augustinian monastery where Gabriel Zwilling conducted mass in the vernacular and abolished private masses. Karlstadt also declared that confession before communion was unnecessary that images were not allowable in the church and that rules of fasting were not binding and this led to outbreaks of actual destruction of images and altars. He also taught the doctrine of direct illumination by the Spirit which made scholarship and learning unnecessary for the understanding of the Scriptures. The consequence was that the city schools were closed and the university threatened with collapse. Allied with Karlstadt's followers were the Zwickau prophets Storch Drechsel and Stübner adherents of Thomas Münzer. "Luther who hitherto had relied upon Melanchthon's leadership to keep order returned to Wittenberg on March 6. On March 8 he conferred with Melanchthon Justus Jonas Nicholas Amsdorf and Hieronymus Schurf. On March 9 Invocavit Sunday he mounted the pulpit in the parish church and preached each day from the ninth to the sixteenth. This remarkable series of sermons which are powerful inspired preaching of the gospel had the effect of restoring tranquility and order almost at once. His task was to lead his congregation away from fanatical enthusiasm back to the spirit of the gospel and to answer the questions that were agitating his people in the light of the gospel. Further details may be found in an excellent introduction to the sermons in PE 2 387-390 and in the biographies of Luther and the church histories. The sermons were transcribed by an unknown amanuensis."Doberstein Luther Works Vol. 51. [Heinrich Steiner] hardcover

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Luther, Martin (1483-1546)Biblio.com

Appellation odder beruffung an ein Christlich frey Concilium von dem Bapst Leo und seinen unrechten freuel vorneweret und repetirt

1520rif. 5387Wittenberg: Melchior Lotter 1520. SECOND EDITION printed in the year of the 1st ed. Hardcover. Fine. A very fine copy on sturdy paper with wide margins and just a faint bit of marginal soiling and an almost imperceptible bit of paper fill in the lower blank margin of the title. On June 15th 1520 Pope Leo X issued the bull "Exsurge Domine" condemning 41 of Luther's 95 theses and threatening Luther with excommunication unless he recants his "errors" within sixty days. Faced with the grim prospect of excommunication and unwilling to be condemned without a hearing Luther issued the present appeal for the convening of a general church council. The basis for the text is Luther's first appeal to a council which he had issued in 1518 after his audience with the papal legate Cardinal Cajetan. As Luther tells us in this new appeal of 1520 even though he had maintained readiness to be shown his errors and to revoke certain statements if proven wrong he was ignored and proceedings continued against him in Rome. He now appeals to Emperor Charles V the Imperial Electors and German Christian magistracy to adhere to his appeal for Catholic truth God's glory the faith and Church of Christ and the right of a legitimate Council. He asks them to turn away from the Pope's actions resist his tyranny or at least defer executing the papal bull until Luther has been legitimately summoned proven by impartial judges and convicted by scriptures. In making his appeal for a general council to settle the indulgence controversy Luther sought both to dilute the pope's authority and to strengthen his own theological position. In 1418 the Council of Constance had decreed that the supreme power of the church in matters of faith and practice resided in regularly convened councils. Yet by the early sixteenth century the popes had wrested away much of that power. By appearing before a church council rather than the Roman Curia Luther could effectively switch judges by appealing to the authority of Scripture to adjudicate his dispute with the pope. Luther makes his bold appeal in the most inflammatory language. He denies the authority of the pope who behaves like the Antichrist whom Scripture condemns. Ultimately Luther's appeal to a council would never be heard. No such council would meet until the Council of Trent 1545-1563 long after the Protestant Reformation had become an irreversible fact. Melchior Lotter hardcover