1544: Luther's Explanation Concerning Mary and the Birth of Christ

If you've kept up with these entries on Luther's view of the immaculate conception, I've been presenting evidence that Luther's later view appears to be that at Christ's conception the Holy Spirit sanctified Mary so that the child would be born with non-sinful flesh and blood. For this evidence, I've been mocked, insulted, accused of distorting facts, and charged with blasphemy. I've had words attributed to me that I did not write, and even the evidence I have written deemed "correct" by my detractors has been compared to a broken clock correct twice a day.

Here's an extended selection from Luther that I think should clearly present my view, and perhaps cause some of my detractors to reevaluate their position.

This selection is from Luther's lectures on Genesis. The editors of LW hold the majority of material pertaining to Luther's exposition of Genesis 38-44 dates from 1544, it is possible though some of the material may have been presented in November 1543.

Luther is commenting on Genesis 38 and the account of Judah and Tamar. He expounds on the reasons the Bible includes such scandalous accounts. One of the reasons he states as follows:

In the second place, the Holy Spirit considered the Messiah and the birth of the Son of God; and this is the more important reason. For it was necessary for this lapse to take place in the very line in which the Son of God was to be born. Judah, the very eminent patriarch, a father of Christ, committed this unspeakable act of incest in order that Christ might be born from a flesh outstandingly sinful and contaminated by a most disgraceful sin. For he begets twins by an incestuous harlot, his own daughter-in-law, and from this source the line of the Savior is later derived. Here Christ must become a sinner in His flesh, as disgraceful as He ever can become. The flesh of Christ comes forth from an incestuous union; likewise, the flesh of the Virgin, His mother, and of all the descendants of Judah, in such a way that the ineffable plan of God’s mercy may be pointed out, because He assumed the flesh or the human nature from flesh that was contaminated and horribly polluted.

The scholastic doctors argue about whether Christ was born from sinful or clean flesh, or whether from the foundation of the world God preserved a pure bit of flesh from which Christ was to be born. I reply, therefore, that Christ was truly born from true and natural flesh and human blood which was corrupted by original sin in Adam, but in such a way that it could be healed. Thus we, who are encompassed by sinful flesh, believe and hope that on the day of our redemption the flesh will be purged of and separated from all infirmities, from death, and from disgrace; for sin and death are separable evils. Accordingly, when it came to the Virgin and that drop of virginal blood, what the angel said was fulfilled: “The Holy Spirit will come upon you and overshadow you” (Luke 1:35). To be sure, the Messiah was not born by the power of flesh and blood, as is stated in John ( cf. 1:13): “Not of blood nor of the will of a man, etc.” Nevertheless, He wanted to be born from the mass of the flesh and from that corrupted blood. But in the moment of the Virgin’s conception the Holy Spirit purged and sanctified the sinful mass and wiped out the poison of the devil and death, which is sin. Although death remained in that flesh on our account, the leaven of sin was nevertheless purged out, and it became the purest flesh, purified by the Holy Spirit and united with the divine nature in one Person. Therefore it is truly human nature no different from what it is in us. And Christ is the Son of Adam and of his seed and flesh, but, as has been stated, with the Holy Spirit overshadowing it, active in it, and purging it, in order that it might be fit for this most innocent conception and the pure and holy birth by which we were to be purged and freed from sin. [LW 7:12]

The name of the wife was Tamar... it is necessary to mention her, and this chapter is written for her sake alone; for she is a mother of the Savior, God’s Son, for whose sake all Holy Scripture has been given, in order that He might become known and be celebrated. From this Tamar, then, the Messiah was descended, even though through an incestuous defilement. Him we must seek and acknowledge in this book...Christ alone is a son of the flesh without the sin of the flesh. Concerning all the rest the statement “who were born not of blood nor of the will of the flesh” (cf. John 1:13) remains immovable.[LW 7:17]

But Judah begs that he may be permitted to go in to Tamar, that is, to have intercourse with her—for thus Holy Scripture is accustomed to speak—and nothing is added as to where they perpetrated the incest, since Moses said that she sat in an open place and in sight of passersby. I do not think that they cohabited in public like the Cynics; but I suppose that perhaps they withdrew into a small house, a cave, or a nearby wood. And there she was made pregnant by the most shameful act of incest, and the flesh from which Christ was to be born was poured from the loins of Judah and was propagated, carried about, and contaminated with sin right up to the conception of Christ. That is how our Lord God treats our Savior. God allows Him to be conceived in most disgraceful incest, in order that He may assume the truest flesh, just as our flesh is poured forth, conceived, and nourished in sins. But later, when the time for assuming the flesh in the womb of the Virgin came, it was purified and sanctified by the power of the Holy Spirit, according to Luke 1:35: “The Holy Spirit will come upon you and will overshadow you.” Nevertheless, it was truly flesh polluted from Judah and Tamar.

Therefore all these things have been described for Christ’s sake, in order that it might be certain that He really had to be born from sinful flesh, but without sin. Accordingly, David says this of himself in Ps. 51:5: “Behold, I was brought forth in iniquity.” This is said correctly also of the flesh of Christ as it was in the womb of Tamar, before it was assumed and purged. But this flesh He assumed later, after it had been purged, in order that He might be able to bear the punishment for sin in His own body.[LW 7:31]

Here, therefore, the Blessed Seed is described. It is descended from the accursed, lost, and condemned seed and flesh. Nevertheless, It Itself is without sin and corruption. According to nature, Christ has the same flesh that we have; but in His conception the Holy Spirit came and overshadowed and purified the mass which He received from the Virgin that He might be united with the divine nature. In Christ, therefore, there is the holiest, purest, and cleanest flesh; but in us and in all human beings it is altogether corrupt, except insofar as it is restored in Christ. [LW 7:36]


Conclusion
I'm hoping my detractors will seriously weigh the material presented. I've also found a number of other similar quotes and related material supporting my conclusion, but after this post, it shouldn't be needed. If my detractors won't say I'm correct, they could at least show me the common courtesy of granting I make a valid case based on the evidence, worthy of consideration.

Also, TurretinFan has put together a related entry: Observe the Similarities: Luther 1540 - Luther 1544 comparing a 1540 statement to a statement made in LW 7 (I posted above). The 1540 statement has been deemed a possible mistranslation by those opposing my view. I wonder if in fact, they plan on re-translating these statements from LW 7 as well. While they're at it, they could revise Luther's Works, according to what they need it to say.

Accordingly, one should learn patience from the examples of the patriarchs, who were tried in every way, yet not without sin, from which Christ alone was free (cf. Heb. 4:15). [LW 5:204 (Lectures on Genesis 1541-1542]