Saturday, October 31, 2009

Beckwith vs. Windsor

"One of my pet peeves is the intentional overuse of 'Rome,' 'Roman,' 'Romanist,' etc. by Protestant critics of Catholic theology."- Francis Beckwith

"...there truly is nothing wrong with the use of 'Roman' or 'Rome' when dealing with us."- Scott Windsor

Mr. Windsor says as well: "The way I look at it is, if these non-Catholic apologists are trying to be insulting with the use of "Roman," then they are only exposing their ignorance and bigotry."

FWIW, I specifically use the word "Roman" not to be insulting, but because I believe in the Catholic Church, but not the Roman Catholic Church.

Sungenis vs. Shea

"First and foremost, it shows that Shea and his groupies are trying desperately to have the Mosaic covenant perpetuated for the Jews, and thus it shows that they are all in heresy, with Shea as their ring leader." [source]

Sungenis vs. Sippo

"Who are the “highest circles of the Catholic Church”? Obviously, Art [Sippo] does not and cannot point to any official teaching of the Catholic Church that says the Mosaic covenant is not revoked, for there are no such statements."

"Art’s remark that “in the highest circles of the Catholic Church it has been recognized that the Old Covenant from Sinai was never revoked” is, to be honest, very disturbing, if not frightening."

"Since when do we determine Catholic doctrine by a head count of “the highest circles of the Catholic Church” and ignore the dogmatic Tradition passed down to us, especially when some of those “highest circles” are notorious for their liberal and unorthodox views? Art knows what the Tradition says; he knows what Scripture says, but he is apparently ignoring both of them because of some theological sentiment he has for the Jews." [source]

Ambrose on Justification

Luther: "Moreover I am not the only one, or even the first, to say that faith alone justifies. Ambrose said it before me, and Augustine and many others" [LW 35:197].

Ambrose: "God chose that man should seek salvation by faith rather than by works, lest any should glory in his deeds and should thereby incur sin."

No, Luther doesn't use this Ambrose quote. But, I've been trying to track down the context of this Ambrose quote, as well as finding out which texts of Ambrose Luther had, and to what he meant. The LW edition, usually footnoting such obscurities, doesn't have a footnote for this point at LW 35:197. Luther was probably referring to Ambrose commenting on Romans 3:28.

I came across an interesting web page: Ambrose on Justification: A Study in the Catholicity of Lutheran Theology. The page is from a Lutheran. The author cites the Ambrose quote as "In ps. 43 enarr. 14; quoted in Dudden II, p. 627". "Dudden" is: F. Holmes Dudden, The Life and Times of St. Ambrose (Oxford: Clarendon Press, 1935), Vol. II.

"ps. 43 enarr. 14" is "Explanations of Twelve Psalms of David (Enarrationes in xii psalmos davidicos) LT: PL 14:963-1238; CSEL 64. The volume contains Ambrose's sermons on Psalm 1, 35-40, 43, 45, 47-48, and 61. The commentary/sermon on Psalm 43 is incomplete, because Ambrose died [source].

The same Ambrose quote is used by a pro-Roman Catholic site. After citing this same quote, the web page goes on to state:

Ambrose would also say: "Without the support of faith good works cannot stand" (On the Duties of the Clergy, 2, 7). That means that with the support of faith, good works can stand. If they can stand, then they certainly do not lead one to boast in himself, they do not lead one to sin. Ambrose has in mind a distinction here between "works" leading us to boast in God and "works" leading us to boast in ourselves. These latter works can never stand, with or without the support of faith.

Phillip Schaff explains the view of Ambrose on justification:

"As to justification, St. Ambrose ascribes the whole work to the Holy Spirit, Who seals us in our hearts, as we receive the outward sign in our bodies. Through the Holy Spirit we receive a share of the grace of adoption. Christ was perfect according to the fulness of His Majesty ; we are perfected by a continual progress in virtue."

Friday, October 30, 2009

Catholic bloggers’ “code of conduct”

Archbishop Claudio Maria Celli, president of the Pontifical Council for Social Communications, didn’t think a Catholic bloggers’ “code of conduct” would accomplish much. [source]

Too bad. A code of conduct would be helpful for such bloggers as Mark Shea (who uses profanity), Art Sippo (who is quite the angry Romanist), Robert Sungenis (for his comments on the Jews), Patrick Madrid ( who posts insults and silliness about Dr. White), Steve Ray (who continually uses Patty Bonds as an apologetic), and others etc.

On the other hand, more often than not when I read Jimmy Akin's blog, he doesn't appear to need the same guidelines these other professionals do. Maybe Jimmy Akin could write the guidelines he uses out for these other guys... after all, Catholic Answers is the closest thing to a magisterium this side of the Atlantic.

Kook, First Class Biblical Exegete, or Both? The Sungenis Legacy

Catholic apologist Robert Sungenis isn't as popular among his peers as he once was (just ask Mark Shea who referred to him as an "ultra-fringe kook"). Well, at least Sungenis has one fan. Catholic apologist Art Sippo says he's a "first class biblical exegete" and "Catholic Apologist Dr. Robert Sungenis has published a landmark book which in my opinion should be read by anyone who is serious about Catholic Apologetics."

I think it's time for the magisterium to step in and appoint apologists. It would make it much easier if I knew who really to trust as an official source of apologetics.

Thursday, October 29, 2009

Remember the Reformation

Click on the title to see a 7 + minute clip of the dramatic black and white film portraying Luther against relics and a false gospel; and proclaiming the true gospel, pointing to Romans 1:17.

Wednesday, October 28, 2009

Reformation and Missions

The ruins of columns of an ancient Byzantine church in the ancient city of Philadelphia, now called Alashehir, Turkey. The Turks did not live in the modern land what is called "Turkey" today; in the NT days it was Asia Minor, Anatolia, Galatia, Cappodocia, Bythinia, Pontus, Phrygia, and Armenia. The Seljuks Turks first came to Turkey in the east in 1071 and defeated the Byzantines at the battle of Manzikert near Van. Then the Ottoman Turks defeated the Byzantines in Contstantinople in 1453 after the many wars and battles of the Crusades period of 1095-1299 and beyond. Notice the Islamic minaret in between the ancient church ruins. Like the church at Ephesus, the church in Philadelphia eventurally left its first love also. ( Revelation 2:4-5) Every generation is responsible for the great commission in their own time. Just because a land had the gospel before in history, does not mean that it should not have the gospel preached again to that same land, because the people are different; different ethnicities, and different generations.

The early church had "quickly deserted Him who called you by His grace" (Galatians 1:6) and eventually, the churches in Revelation chapters 2-3 did the same thing.

Discussion at "Called to Communion":

The Called to Communion web-site is a Roman Catholic web-site of (mostly, if not all) former Evangelicals. I had a long discussion/informal debate with them at this article on "Hermeneutics and the Authority of Scripture". It has a whopping 391 comments and is now closed. I entered into the discussion at comment 168. I would appreciate feedback from my fellow Reformed brothers and sisters on my approach.

As we celebrate the Reformation on October 31 this year, we are reminded of several things:

1. Individual churches have later failed in history; and that does not contradict the promise of Matthew 16:18. That even in the Scriptures, at that time in history, individual churches were very quickly drifting away from the truth of the gospel. Galatians 1:6-9

This shows that they can drift and cease to be true churches. God warned all the churches by His warning to the first church there in Revelation 2, Ephesus: "If you don't repent, I am coming in judgment and I will remove your lamp stand, unless you repent." (see Rev. 2:4-5) All the churches in Revelation 2-3 were eventually conquered, first by the Goths, then by Islam. There are a few Eastern Orthodox people left in Izmir ( Smyrna) today, but that is all from those that claim the ancient physical succession. They have a physical building and a claim that goes back to Polycarp; but it is a dead, ritualistic faith. There are others, alive, biblical churches, underground, evangelical, Protestant, in other parts of Turkey; those that have gone to reach out to the Turkish and Kurdish Muslims. Indeed, a claim to faith without the good works of evangelism and missions is a dead faith.

- "I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ. But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you have received, he is to be accursed!" Galatians 1:6-9

2. Sola Scriptura is taught in principle here in Galatians chapter 1. The fact that the apostle Paul considered his letter, by him writing it, and using these words, " . . . so I say to you now . . . " (v. 9) shows that he is communicating in the same way that Jesus did when Jesus said, "have you not read what God said to you?" ( see Matthew 22:31). The Scriptures are "God speaking". Paul considered his letters, as "God speaking", as "God-breathed". (see also I Corinthians 2:13; 4:6; 7:40; and 14:37) That, and along with the fact that this gospel and his apostleship was not from men or humans or by the agency of man" (verse 1), shows that he knew His letters were authoritative and had the God-breathed quality of Scripture. This demonstrates, in principle, that the canon existed before being called "canon", that is, the historical ontological existence of the books of Scripture was at the time of writing (48-70 AD or 48-96 AD) "canon" (which was a measuring rod that eventually meant, "standard", "rule", "principle", "criterion", "law", before it meant "list". See Galatians 6:16; and a textual variant at Philippians 3:16 for this meaning of the Greek word, "kanon".); and was before the human process of the early church of discerning, sifting, and putting all the 27 books "under one cover", so to speak.

Luther says on this text: "Here then is a plain text like a thunderbolt, wherein Paul subjects both himself and an angel from heaven, and all others, doctors, teachers, and masters, to be under the authority of the Scriptures." (Martin Luther, Commentary on Galatians, quoted in Tabletalk Magazine, January, 2009, p. 29.)

"In spite of this emphatic denunciation so many accept the pope as the supreme judge of the Scriptures. “The Church,” they say, “chose only four gospels. The Church might have chosen more. Ergo the Church is above the Gospel.” With equal force one might argue: “I approve the Scriptures. Ergo I am above the Scriptures. John the Baptist confessed Christ. Hence he is above Christ.” Paul subordinates himself, all preachers, all the angels of heaven, everybody to the Sacred Scriptures. We are not the masters, judges, or arbiters, but witnesses, disciples, and confessors of the Scriptures, whether we be pope, Luther, Augustine, Paul, or an angel from heaven." Luther, Galatians, at 1:9, see,

3. Remember Sola Fide, the heart of the gospel. "Alone" (Sola) in the phrase, is the same as "apart from the merit and condition of works". We should celebrate Luther's insight by reminding ourselves of it - this is dramatically illustrated here at Lane's blog with a short clip from the old black and white movie about Luther.

(the short clip is no longer available, but I recommend the entire Black and white movie of Luther from 1953.)

The Roman Catholic Church had drifted from the Scriptures and the truth of the gospel and replaced it with ceremonies, relics, indulgences, prayers to saints and Mary, exalting Mary too much; the treasury of merit, purgatory, baptismal regeneration as the ex opere operato work that causes regeneration and initial justification, mortal vs. venial sin categories of being able to loose real justification; and good works as conditions for regaining and keeping justification, and other "sacramental treadmill" works such as transubstantiation and confession to a priest. The result being that no one could ever be sure they were even justified or saved.

Tuesday, October 27, 2009

Luther's (~)Calvinism, a Follow Up

I have a few follow up comments on my recent discussion "Did Martin Luther Believe in the Reformed Tulip?"

I received a kind review over on another blog from Marcus McElhaney, of which I'm grateful. I thank everyone who listened, for listening. I had a few points of clarification for one of the issues Marcus raised, as well as some of the comments left here.

As to my material on Luther's Book, The Bondage of The Will, Marcus states, "I agreed with Swan about how he see the book. The one one thing is that i would not say that Luther was paradoxical in that book I thought he was clear." I haven't listened back to the interview, but I don't recall saying that Luther was paradoxical in this book. I recall raising the issue of paradox during my discussion of the hidden vs revealed God. However paradox will always be at the base of Luther's thought on this, and I think if we were to go slowly through the book, we could uncover Luther's use of paradox. Indeed, Luther was clear as to his view, but in working out how to understand the inner workings of predestination, Luther will use paradox.

Jordan points out, "Swan seemed to think that election could be lost" according to Luther. Actually, I recall in the interview saying Luther held God chooses some to be saved and he rejects the others without an apparent reason within them for either choice. He gives faith to one person through the working of His Spirit; and he refuses to give faith to others so that they remain bound in their unbelief. This means an unconditional, eternal predestination both to salvation and to damnation. However, Luther usually attributes such to speculating about the hidden God, which he strongly urges his readers not to do. Luther himself doesn't spend a lot of time doing such. Here I would disagree with R.C. Sproul, whom (if I recall correctly) has stated that Luther spent more time discussing predestination than Calvin did. This is simply not the case.

On the other hand, Luther says things like, "Ye are fallen from grace," must not be taken lightly. They are important. To fall from grace means to lose the atonement, the forgiveness of sins, the righteousness, liberty, and life which Jesus has merited for us by His death and resurrection."

I admit to not exactly understanding how Luther reconciles this, but then again, I'm thinking in Reformed categories, not Luther's categories. I have a feeling Luther would simply affirm both statements. My studies on these issues concerning Luther were largely influenced by looking into his paradox of the hidden vs. revealed God. As far as I understand his views, they are largely informed and understood via paradox,the rejection of the medieval use of ergo, and embracing the conclusion, nevertheless.

Similarly, as to Luther on irresistible grace, I recall presenting two Luther quotes, and the host Chris Arnzen concluded that Luther denied irresistible grace. I didn't voice my opinion. The problem is, we're sticking Luther in Reformed categories. I think Luther did hold that it’s God’s eternal election and predestination that draw His people to Him. In one of his early Reformation writings he says, "The best and infallible preparation and the only disposition toward grace are the eternal election and predestination of God," and I think I used that quote during the interview. I then followed it up with another quote from Luther, "It is, nevertheless God’s earnest will and purpose, indeed, His command, decreed from eternity, to save all men."

Once again, I think paradox is at work. One of the books that influenced me on understanding Luther's view is Siegbert Becker's The Foolishness of God: The Place of Reason in the Theology of Martin Luther (Milwaukee: Northwestern Publishing House, 1999 (2nd edition). I highly recommend this book for anyone wishing to explore Luther's categories.

"A dispute about predestination should be avoided entirely... I forget everything about Christ and God when I come upon these thoughts and actually get to the point to imagining that God is a rogue. We must stay in the word, in which God is revealed to us and salvation is offered, if we believe him. But in thinking about predestination, we forget God . . However, in Christ are hid all the treasures (Col. 2:3); outside him all are locked up. Therefore, we should simply refuse to argue about election."- Martin Luther

As to disputing these issues, that's the thing Luther did with Erasmus, so he wasn't always consistent about this. I think the bottom line that separates Lutherans and Calvinists on this issue is, are these issues to be avoided entirely, or do they deserve to be looking into with care, fear, and a converted heart? I say yes, because the issues aren't hiding in the Bible. They're right out in the open, more than once, on multiple pages. Indeed, one shouldn't go beyond what the Scriptures say, but one shouldn't avoid what the Scriptures say either.

Monday, October 26, 2009

ISI Interview

Today at 3PM I will be on Chris Arnzen's Iron Sharpens Iron show. The show can be heard live over the Internet, and the MP3 will be available for download around 4:30 PM.

James Swan, who is involved in teaching ministry at the Pompton Plains Reformed Bible Church in New Jersey, will address "Did Martin Luther Believe in the Reformed Tulip?"

James has a hobby of tracking down obscure Luther facts. Today we'll examine some of the recent claims about Martin Luther, as well as address the similarities between Calvinism and Luther's theology.

Because of the emphasis James places on the Reformation, his writing tends to attract defenders of the Roman Catholic Church. He spends considerable time interacting with the arguments and materials they produce, calling them to embrace the sole authority of the Scriptures, and salvation by faith alone through grace alone, because of Christ alone.

James is also a member of "Team Apologian", contributing articles to the blog on the web site of renowned Bible scholar Dr. James R. White's Alpha and Omega Ministries , contributes Reformation articles for Christian apologist Dr. Eric Svendsen's New Testament Research Ministries' website, and has had articles published in the Reformed periodical, The Outlook . He also runs his own daily blog, Beggars All: Reformation and Apologetics , dedicated to historical and Biblical research on the Protestant Reformation.

Saturday, October 24, 2009

The Walch Edition of Luther's Works

The Walch Edition of Luther's Works dates from 1740-1753 and was compiled by Johann Georg Walch. It is a collection of 24 topical volumes. This set is German, and Walch translated many of Luther's Latin writings into German. Sometimes this set is referred to as the St. Louis version, the St. Louis-Walch version, or the Halle edition, and Luthers Samtliche Werke, herausgegeben von J. G. Walch. This set also includes writings by others, friends and foes of Luther. The set was revised from 1885-1910 (in St. Louis), and may not match up with the earlier set. Sometimes the revision is referred to as St.Lb or St.L. Volumes 15-17 contain rare Reformation history texts, and contemporary letters.

I've found many obscure quotes referring back to Walch, often without noting which particular treatise is being cited. What follows is a brief collection of some of the treatises found in each volume. Page numbers are both to the old Walch set, and sometimes to the St. Louis edition, without noting which is which. I'll update this entry from time to time.

Volume 1:
Lectures on Genesis

Volume 2:
Lectures on Genesis

Volume 5:
The Eighty Second Psalm Translated and Explained (1530), pp. 696-731

Volume 6:Treatise Concerning The Blessed Sacrament of the Holy and True Body of Christ and Concerning the Brotherhoods, p. 522

volume 10:Sermon on Threefold Righteousness by Martin Luther; from Philippians 2 (1518).
A Brief Explanation of the Ten Commandments, The Creed, and the Lord's Prayer (1520), p. 182; 149
An Open Letter to the Christian Nobility of the German People Concerning the Reform of the Christian Estate (1520), p. 296-399, 266-351.

Whether Soldiers Too, Can Be Saved p. 488.
On Trading and Usary and The Treatise on Usary (1524), pp. 914-937, 825-854
Preface to an Ordiance of a common Chest (1523), 954-977
The Three Symbols or Creeds of The Christian Faith, pp.992-1019.
The Disputation Concerning The Passage: “The Word Was Made Flesh”, 1168–1173.
Two Kinds of Righteousness pp. 1262-1277.
The Right and Power of a Christian Congregation or community to Judge all Teaching and to Call, Appoint, and dismiis Teachers, Established and Proved From Scripture (1523), pp. 1538-1549
Concerning The Ministry, 1548ff.
Admonition Concerning The Sacrament Of The Body And Blood Of Our Lord, 2170–2209.
An Order Of Mass And Comunnion For The Church At Wittenberg,2230 ff.

Volume 11:The True and False Worship of God, 404

Volume 14:Preface To Galeatius Capella’s History, pp. 376-381.
Preface To The Wittenberg Edition Of Luther’s German Writings, pp.
420–427; or 432–437.
Preface To The Complete Edition Of Luther’s Latin Writings, pp. 1740–1753 or 438–449.

Volume 15:Proceedings at Augsburg 448-625
Let Your Sins Be Strong: A Letter from Luther to Melancthon. Letter no. 99, 1 August 1521, pp. 2585-2590.

Volume 16
Letter 215 To Philip Melanchthon[Coburg,] June 29, 1530, 901 ff
An Admonition to Peace: A Reply to the Twelve Articles of the Peasants in Swabia (1525), pp. 45-70
Against The Robbing and Murdering Hordes of peasants (1525), pp. 71-76
An Open Letter Concerning The Hard Book Against The Peasants, pp.77-98
Exhortation To All Clergy Assembled At Augsburg, pp. 1120–1179 or(945) 946–992.
On The Councils and the Church (1539), p.1247.

Counsel Of A Committee Of Several Cardinals With Luther’s Preface, pp. 1971-1994
Commentary On The Alleged Imperial Edict, pp. 2016–2062; or (1665) 1666–1700.

Volume 17
This seventeenth volume of the new edition of Luther's works may be divided into two parts. First of all, it contains the documents against the Papists which belonged to the conclusion of the Reformation history, namely, between the years 1528 and 1546. Secondly, it contains the documents against the Reformed, from the year 1524 on. Among the documents against the Papists are those relating to Nuremberg League of 1538, those relating to the Convention at Brunswick and the following year, those relating of the renewed Schmalcald League, from 1536 to 1538, those relating to the transactions of the King of England in reference to the protesting estates, between 1535 and 1539, those relating to the transactions of King Francis I of France with the members of the Schmalcald League in 1535, those relating to the conventions at Frankfort, Schmalcald, Hagenau, those relating to the colloqium at Worms in 1540. and the Diet at Regensburg in 1541, with its colloqium, those relating to the Diet at Spires in 1542 and to the Diets again held at Spires, Worms, and Regensburg, 1544 to 1546, also those relating to the expedition of the Emperor Charles V against the members of the Scbmalcald League, 1546. Among the documents against the Reformed are those relating to the controversy concerning the Lord's Supper, the transactions of the disputation at Berne, the efforts of Philip of Hesse to secure a union, the Wittenberg Concord, the great Sacramentarian controversy in 1542, with the action of Luther subsequent thereto, and letters concerning various other controversies.With this volume the revision of the old Walch edition of Luther's works has been completed to the twenty-first volume, which contains the letters of Luther, to which the editor of the German edition will now give attention, being able to rely on the sources which have recently been made public in Europe.

Against The Thirty Two Articles of the Louvain Theologians, pp. (1494) 1497–1505.
On Rebaptism (1528),2644

Zwingli: Letter to Matthew Alber, published in 1525, p. 1512.

Bucer: Preface to the Fourth Volume of Luther’s Postil, Containing a Summary of the Doctrine of Christ. Letter by the Same Author [Bucer], Expounding the Passage of I Corinthians 10 [9:24–10:5], With a Few Annotations on Certain Expressions of Luther. Letter of Martin Luther to John Herwagen Complaining of the Above. Martin Bucer’s Reply to This, Also Amends to Bugenhagen Concerning the Version of the Psalter, 1527. Bucer’s Preface appears in German translation in St. L. 17, 1584 ff. In March, 1527, Bucer republished his additions to Luther’s Postil, defending himself against Luther’s and Bugenhagen’s reproaches, and rebuking their wrath. Luther appears to have been informed of Bucer’s intentions prior to the publication.

Volume 18
Disputation Against Scholastic Theology, pp. 18-27.
Heidleberg Disputation, pp. 36-71.
95 Theses, pp. 72-81.
Explanations of the Ninety-Five Theses or Explanations of the Disputation Concerning the Value of Indulgences pp. 299-533.
Eck's Obelisks (an attack thirty-one of Luther’s Ninety-five Theses). Luther answered with Asterisks in March, 1518. pp. 536–589.
The leipzig Debate 718-721

Volume 19:
Treatise Concerning The Blessed Sacrament of the Holy and True Body of Christ and Concerning the Brotherhoods, p. 426(st.l)
On Translating, an Open Letter, p. 968 (st.l)
A Treatise Concerning the Ban (1520), p. 1089 or 884.
The Private Mass And The Consecration Of Priests, 1220-1285.
A Letter Of Dr. Martin Luther Concerning His Book On The Private Mass, 1286–1299.
The Disputation Concerning Man, pp. 1462-1467.
The Licentiate Examination Of Heinrich Schmedenstede pp. 1468–1473 or 1782–1787.
Theses Concerning Faith And Law, pp. 1745–1761; or 1486–1450.
The Disputation Concerning Justification, pp. , 1761–1768; or 1450–1455.
The Babylonian Captivity of the Church

Volume 20:
Wolfgang Capito:What One Should Think and Answer Concerning the Dissension Between Martin Luther and Andreas Karlstadt, late 1524. St. L. 20, 340 ff. A brief German pamphlet.

Zwingli: Commentary on True and False Religion, 1525. pp. 441 ff.
Zwingli: Reply to the Letter of John Bugenhagen of Pomerania, 1525. pp. 506 ff.

Oecolampadius:Reasonable Answer to Dr. Martin Luther’s Instruction Concerning the Sacrament, Together with a Brief Summary Against the Treatise of Certain Preachers in Swabia Regarding the Words of the Lords Supper, 1526. St. L. 20, 582 ff. A lengthy rebuttal, in German, of Luther’s German Preface to the Swabian Syngramma (1526); the second part is a brief excerpt from the Antisyngramma.

Oecolampadius: Apologetics: Two Sermons on the Dignity of the Eucharist; Reply to Theobald Billican …; Antisyngramma, to the Swabian Clergymen, 1526. Billican had written a refutation of Oecolampadius in December, 1525; the Swabian Syngramma had been published in January, 1526. The reply to Billican, in German translation, appears in St. L. 20, 634 ff. rebuttal of Oecolampadius earlier in the same year.

That These Words Of Christ, “This Is My Body,” Etc., Still Stand Firm Against The Fanatics 1527, pp. 762-893.
Confession Concerning Christ’s Supper, 894-1105.

Zwingli: Answer to Strauss’ Pamphlet Concerning Christ’s Supper, January, 1527. pp. 1494

Brief Confession Concerning The Holy Sacrament, 1764–1791.
On War Against The Turk p.2108.

Eight Sermons by Dr. Martin Luther (1522)

Volume 21:
The Burning of Frian Henry in Dithmarschen (1525), pp. 94-121.
An Italian Lie Concerning Martin Luther's Death, pp. 252-256 (or 3374–3377).
Luther's Will, pp.270-273 (or 273-274)

Volume 22: The Tabletalk
Early editions of the works of Martin Luther did not include the Table Talk. It was with some misgivings that Johann Georg Walch finally decided to incorporate the Table Talk in his edition, which was published in twenty-four volumes in Halle between 1739 and 1753. Walch was aware that many Protestants were embarrassed by some things in the Table Talk—for instance, the earthy language which Luther occasionally employed and the freedom with which he criticized the composition and contents of some books of the Bible. It was feared that Protestants in general and Lutherans in particular would be exposed to damaging attacks at the hands of Roman Catholic polemicists if the Table Talk were included in an edition of Luther’s works. Attempts were even made to deny its genuineness, to claim that it was an unfriendly fabrication and forgery.(D. Martin Luthers Sämtliche Schriften, herausgegeben von Johann Georg Walch (24 vols.; Halle: J. J. Gebauer, 1739–1753), XXII, 4, 15, 21, 23–24, 30–38).

Volume 23: contains an index of key words.

Addendum 3/11/15
A lot more has surfaced in cyberspace in regard to the  Walch / St Louis Edition of Luther's Works. A blog entitled Back to Luther (from a somewhat fanatical Lutheran) has put together some very helpful posts in regard to these volumes.

Luther Index, online resources for Luther's works

St. Louis Edition of Luther's (German) Writings – complete text

The following links are the result of the labors of Back to Luther. I'm posting them here because I got tired of  going though his blog to get to them, I'm grateful for his hard work:

St. Louis Edition of Luther's Works
Dr. Martin Luthers Sämmtliche Schriften  

St. Louis Edition
HathiTrust Text?
(single pgs only)
all line breaks are soft returns –good for proofing but must manually add hard returns every paragraph!
Google Books?
Plain Text?
(all txt files are gibberish)


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Dr. Martin Luthers' sämmtliche Werke / hrsg. von Joh. Georg Plochmann.

Main Author:Luther, Martin, 1483-1546.
Other Authors:Irmischer, Johann Conrad, 1797-1857.Plochmann, Johann Georg.
Published:Erlangen : C. Heyder, 1826-1857.
Note:Bd. 44-67 published by Heyder & Zimmer, 49-67 at Frankfurt a. M. und Erlangen.
Bd. 1-20 edited by Joh. Georg Plochmann, 21-67 by Dr. Johann Konrad Irmischer.
Physical Description:67 v. ; 18 cm. 
Locate a Print Version:Find in a library