Quote of the Week – Different Dishes, Same Food

Martin Luther preached the following in his sermon on the Saturday after the Festival of the Nativity of Mary, September 11, 1540, his fourth sermon on John 4 and his final sermon in a series on John 3 & 4. He was preaching on 4:10 when he said:

But since we don’t apply any respect to the divine Word and don’t seek out anything of our own proper glory either, we therefore don’t listen to the Word, and no one is listened to with any interest unless he has a good, clear voice. When you get to that point, you have already become half a Jacob, when you pay more attention to the pastor than you do to God, and when you do not see God’s person but merely gape to see if the person is learned and skilled and has an interesting style or good diction. For the man who speaks poorly is speaking God’s Word just as much as the man who can speak well. When a father speaks God’s Word, God is speaking just as much as he is, and when your neighbor speaks God’s Word, it is no less the Word than the angel Gabriel spoke. Whether a schoolboy speaks it or the angel Gabriel pronounces it, the Word is no different; it’s just that the one can present it better than the other. The dishes may be dissimilar; some are silver, others are tin or earthen vessels enameled with clay. But one and the same food is served in silver and tin, etc., and wild game that is well seasoned and prepared tastes just as good from a wooden bowl as it does from a silver one.

Weimarer Ausgabe 47:229-230

Luther Sermon Reader, Be Aware

Here’s both a humorous line from one of Martin Luther’s sermons, and an illustration of how it got tweaked and expanded (and distorted) over time.

Luther preached a sermon on Luke 7:11-17 in his home on Trinity 16, September 15, 1532. The second part of his sermon was that we should learn compassion from Jesus’ example. Luther emphasizes that showing compassion does not mean leaving sin unpunished. To underscore his point, he cites his own course of action. Here’s his original line (WA 36:329):

If a maidservant is disobedient, then I bring out the oak version of the butter log and spread a nice piece of buttered bread for her with it.

Veit Dietrich’s edition from his 1545 House Postil (WA 52:482):

So if there are wicked children or servants in the house, it is a payment from God when a person takes an oaken butter log in his hand and smears their hide with it.

Andreas Poach’s edition from his 1559 House Postil (EA2 6:54):

So if there are wicked children or servants in the house, it is also a work of mercy, which God is pleased to reward, when a person takes an oaken butter log in his hand and spreads a nice piece of buttered bread on their hide with it, to soften it up.

Klug’s English edition of Poach’s edition (Sermons of Martin Luther: The House Postils [Grand Rapids, MI: Baker Books, 1996], p. 27-28):

It is, therefore, an act of mercifulness, chastisement from God, when, in the case of wicked children or household servants, an oaken butter switch is taken in hand and a little bit of pastry is applied to their hide, in order to soften it up a little.

I’ve been reading Klug’s edition for some of my devotions, and it’s certainly edifying. But it’s kind of frustrating when you read a memorable line like this, and you’re reasonably certain that you’re going to find something different when you go back and read the original.

Codex Solger 13

By Professor Dr. Paul Pietsch, from the Weimar edition of Luther’s works, vol. 27, p. xvii-xviii
and the staff of the Stadtbibliothek Nürnberg (Nuremberg City Library)

Translator’s Preface

One of the manuscripts vital to Martin Luther research and to the publication of his sermons is the Codex Solger 13. This is marked with an “N” in the Weimar edition of Luther’s works, since it is in the possession of the Nuremberg City Library.

I didn’t know a lot about this codex, and needed to know more about it for the introduction to the forthcoming English publication of Luther’s 1531 Christmas sermons on Isaiah 9:6.

To sum up the content below, it appears that an anonymous copier recorded a number of Luther’s sermons as they were being preached from October 1528 to February 1532. That copier either was, or became, acquainted with Friedrich Myconius (1491-1546), Luther’s fellow reformer and intimate friend, so that Myconius ended up in possession of his transcripts, along with other transcripts. After Myconius’ death, the codex came into the possession of Joannes Aurifaber of Weimar (1519-1575), who is most famous for his 1566 edition of Luther’s Table Talk.

Who obtained the codex from Aurifaber’s library is not known, but at some point it was bound in pressed leather, came into the possession of a certain Seidel, and was appraised at the costly sum of 12 Reichsthaler.

Regarding this Seidel, I would appreciate any further information any readers might have. There appear to be three well-known Seidels – 1) an Andreas Erasmus Seidel (1650-1693), a representative of the Republic of Venice, 2) an Erasmus Seidel (1594-1655), a jurist and statesman in Brandenburg who attended the University of Wittenberg and died in Berlin, and 3) an Andrew Erasmus Seidel (d. 1718?) who is responsible for bringing Codex Seidelianus I and II to Germany from the East. (I suspect it is #3, but I cannot find any further biographical information on him.)

Dr. Valentin Ernst Loescher (1673-1749), who is known especially in Wisconsin Synod circles for his The Complete Timotheus Verinus (Milwaukee: NPH, 1998), got a good deal on the codex in Berlin, purchasing it for 10 Reichsthaler, 20 groschen, “from the Storeroom of Seidel Manuscripts.”

It appears that the codex went straight from Loescher’s library to that of Adam Rudolph Solger (1693-1770), another Lutheran preacher who collected books. In 1766, prior to his death, the City Council of Nuremberg purchased his collection from him. Solger had already had his collection catalogued, and the Nuremberg City Library presumably followed this catalogue when doing their own cataloguing – whence the codex in question obtained the name Codex Solger 13.

It appears that the Codex basically went unexamined until publication of the Weimar edition of Luther’s works toward the end of the 1800s. It is probably best known for containing a number of Luther’s exhortations to the congregation that he gave after some of his sermons. These exhortations give us a good idea of what was going on outside of church at the time.

As more of a scholarly rather than a devotional or edifying post, my prayer in providing what follows is that interested Luther scholars will be able to spend less time on the externals of Luther’s works and be able to focus more on digesting and communicating their Christ-centered content.

Excerpt from Volume 27 of the Weimar Edition

6) N = Codex Solger 13 in the City Library in Nuremberg. 523 pages in quarto, in a single old volume bound in pressed leather. The first 36 pages have been marked with a pencil in modern handwriting as 1a, 1b, 2-34, and 1a again. The marking on the next 132 pages is probably contemporaneous with the text itself, since the same ink was used for both: 1-133 (132 is omitted). The next (blank) page is designated 125 in older handwriting, but in darker ink than the text, and the same goes for the pages after that, designated 126-471, though there is no page 153 or 364. Thus there are only 344 pages. In order to establish an accurate numbering for the entire volume, in more recent times the old blank page marked with 125 has been designated 133, and the following pages 134-477. After this portion of the manuscript with the double-marked pages there are 10 more pages that only have the modern numbering of 478-487.

Pages (1b)b, 16, 17, and (1a)b of the first modern numbering and pages 369b, 370, 477b, 486b, and 487 of the second modern numbering are blank.


Page (1a)a b contains a biblical inscription by Melanchthon.

Page (1b)a reads: Idem ab alio dictum non est idem. [The same thing when spoken by another is not the same.] Beneath that: IN CONCIONES DOMINI(C) || CALES D M L ORDO || P M1 || [AN ORDER FOR THE SUNDAY SERMONS OF DR. MARTIN LUTHER BY PHILIPP MELANCHTHON1] The next 9 lines contain a discussion of how one should read the church fathers correctly and profitably. It begins: Cuiuscumque artis et scientiae autores lecturus… [“The one who is going to read the authors of any branch of art or science whatsoever…”] It concludes: …ut omnia didascalice et methodice proponantur. [“…in order that everything may be set forth didactically and methodically.”] (There is also a German sentence in the middle of the Latin text.) Beneath that: NB Rarissimum hoc cimelium Manuscriptum constat: 12 R. [“Note well: This extremely rare heirloom manuscript is valued at: 12 Reichsthaler.”] Beneath that remark: CONCIONES LVTHERI et BVGEN- || HAGII. || Manuscriptum Friderici || Myconii,2 Pastoris ac || Superintendentis Gothani || Lutheri familiarissi || mi || ex Bibliotheca Aurifa || bri. || [SERMONS OF LUTHER and BUGENHAGEN. Manuscript of Friedrich Myconius,2 Pastor and Superintendent in Gotha, Luther’s very close friend, from the Library of (Joannes) Aurifaber.] On the left, next to this last entry, there is also: V. E. Loescherus D. || ex Penu Manuscriptorum Seide- || lianorum Berol. emit || 10 R. 20 g [right after the g there is a symbol that is not reproducible]. [Dr. Valentin Ernst Loescher purchased (this manuscript) from the Storeroom of Seidel Manuscripts in Berlin for 10 Reichsthaler, 20 groschen.]3

Pages 2a-3b contain an index of the sermons in the order that they appear in the volume.

Page 4a b contains an index of the sermons arranged according to the church year.

Pages 5a-14b contain an alphabetical index of topics and names for the sermons.

Page 15a has a list of the Exhortaciones post concionem [Exhortations following the sermon].

Page 15a b has some Exhortaciones [Exhortations] of Luther and Bugenhagen.

Pages 18a-31b contain the ΚΑΤΕΧΗΣΜΟΣ a Doctore Martino Luthero praedicatus [CATECHISM as preached by Doctor Martin Luther]. This is Luther’s third series of sermons from 1528 on the Catechism (Buchwald, Die Entstehung der Katechismen Luthers und die Grundlage des Grossen Katechismus, p. XI).

Pages 32a-34b contain the κατεχίσμος Froschelio praedicatus infirmante D. Martino [Catechism preached by (the deacon Sebastian) Fröschel when Dr. Martin was ill].

Page (1a)a reads (in red): CONCIONES DOMINICE D M L Anno domini 1528  15 die Octobris [THE SUNDAY SERMONS of Dr. Martin Luther in year of the Lord 1528  On October 15].

The following pages, (1b)a-477a, contain these sermons, which extend to February 11, 1532.

Pages 478a-482b have the Catechismus a domino Ioanne Pomerano praedicatus tempore Pentecostes 1532 [Catechism as preached by Lord Johannes Pomeranus (Bugenhagen) at the time of Pentecost 1532].

Pages 482b-483a contain an introduction to the Epistle to Titus dealing with the person of Titus, after which there is information about the contents of chapters 1 and 2 under the heading Argumentum [Theme].

Page 483b contains a note on a Psalm passage.

Pages 484a-486a contain a sermon by Bugenhagen from St. Michael’s Day [September 29] 1529.

Cf. Georg Buchwald in Theologische Studien und Kritiken, vol. 65 (1892), p. 339ff; vol. 72 (1899), p. 118ff; Beiträge zur Reformationsgeschichte (Festschrift for Prof. Dr. J. Köstlin, 1896), p. 49ff; Oscar Germann in Beiträge zur sächsischen Kirchengeschichte, Heft 14 (1899), p. 114ff.

This manuscript contains nos. 75, 76, and 78-91 in the present volume of sermons [namely vol. 27 of the Weimar edition, containing Luther’s sermons from 1528].

Excerpt from “Private Libraries” on the Nuremberg City Library’s Website

Library of the Preacher and Book-Collector Adam Rudolph Solger (1693-1770)

Purchased in 1766 by the City Council [of Nuremberg].

Call number: Solg.; Contents: 6,750 books and 96 manuscripts.

This collection is mainly comprised of theological literature, including a large number of valuable editions of the Bible. The real significance of the collection in found in costly manuscripts and in rare and collectible books.

The contents of the collection are listed in a printed three-volume catalog, Nuremberg 1760-1762.


1 It is also remotely possible that the “P M” stands for piae memoriae (“of blessed memory,” in reference to Luther). I have taken it as referring to Philipp Melanchthon because of the “D M L” referring to Dr. Martin Luther and because of the preceding biblical inscription by Melanchthon. – trans.

2 Even Georg Buchwald in his several articles pertaining to this codex (see the end) seems to attribute the actual sermon transcripts in this codex to Friedrich Myconius. But since, as evidenced from the information that follows, the sermons go from October 15, 1528, to February 11, 1532, this is impossible, since Myconius was a reformer and pastor in Gotha from 1524, almost 150 miles distant from Wittenberg by road. He was also active from time to time in Thuringia, e.g. participating in visitations there in 1528 and 1533, but that region, though closer, is also separate from the Saxony of Wittenberg. Thus it would be more correct to understand “Manuscript of Friedrich Myconius” as “Manuscript belonging to or in the possession of Friedrich Myconius,” and to attribute the sermon transcripts themselves to an anonymous copier who, at least eventually, became acquainted with Myconius. – trans.

3 We are indebted to the director of the University Library in Leipzig, Prof. Dr. Oscar von Gebhardt, for graciously communicating to us the precise information about the numbering of the Nuremberg Manuscript and the contents of the title page.