Epistle Sermons, Vol. 2: Epiphany, Easter and Pentecost

In Short

This volume gathers a series of sermons focused on the liturgical seasons of Epiphany, Easter, and Pentecost. Through detailed examinations of various New Testament epistles, the text argues that salvation is a free gift of God, received solely through faith rather than through human works, monastic orders, or ecclesiastical rituals. It has endured as a primary historical artifact of the Reformation, capturing the raw, confrontational, and deeply pastoral voice of a figure who sought to dismantle the perceived corruption of his era’s religious structures.

The Story

The narrative arc of these sermons is an ongoing campaign against "the works of the flesh" and the perceived pride of those who believe they can merit heaven through their own efforts. The argument opens with a sharp critique of legalism. The author dismisses the idea that one can "exterminate" sins or "secure grace" through human labor, likening such attempts to the absurdity of expecting a tongue to become a tongue simply by fluent speaking. Instead, the sermons establish a new foundation: the "new birth" of a Christian, which is entirely a work of God initiated through the hearing of the Gospel.

As the sermons progress through the liturgical calendar, the focus shifts to the nature of the Christian life. The author addresses the paradox of a believer who is simultaneously forgiven and yet still prone to the "remains of the old Adam." The text posits that a true Christian is not someone who has achieved a state of sinless perfection—a standard the author deems an "impossible undertaking"—but someone who lives in a state of progression, relying on the Holy Spirit to mortify sin while resting in the comfort of Christ’s atonement.

The middle section of the work centers on the example of Christ, particularly his suffering and death. The author emphasizes that Christ’s passion was not merely a model for human behavior, but a substitutionary act that no human can imitate. By contrasting this with the "accursed popedom"—which he accuses of turning Christ’s sacrifice into a mere example and establishing a treasury of human merit through indulgences—the author draws a hard line between his theology of grace and the practices of the church he sought to reform.

Toward the end, the focus turns to the practical application of this faith: the life of love. The author argues that love is the fruit of faith, not a prerequisite for it. He delineates the characteristics of this love—patience, kindness, and humility—and warns against those who would twist these virtues into new forms of legalism. The sermons conclude by looking toward the "future life of blessedness," a state of eternal stability that stands in stark contrast to the shifting, unstable, and often painful reality of life on earth. Throughout the entire progression, the author remains steadfast: the believer must move away from trust in the self and toward a total reliance on the promise of the Gospel.

How It Unfolds

The critique of self-sufficiency The author begins by dismantling the logic of those who treat religious orders as highways to heaven. He uses vivid analogies to expose the folly of attempting to merit divine favor through human deeds.

The definition of the new birth The argument moves to the necessity of a transformation that originates with God. A true Christian is identified as one begotten not by natural human capacity, but by the power of the Word.

The sufficiency of Christ’s sacrifice The focus shifts to the atonement, arguing that Christ stands alone in his suffering. The author explicitly rejects the idea that human works can add anything to the completeness of Christ's work on the cross.

The mechanics of the Christian life The sermons address the believer’s daily struggle with remaining sin. The author clarifies that grace does not grant license to continue in wrongdoing, but rather provides the Spirit necessary to resist old habits.

The life of love as fruit The final movement describes how faith naturally expresses itself in charity. The author warns that love must never be treated as a currency for buying forgiveness, but as a byproduct of a heart already at peace with God.

The People

The author, Martin Luther, positions himself as a blunt, uncompromising guide to the Scriptures. He is a man who has rejected his former life as a monk, and he now views the monastic institutions of his day as traps of "shameless falsehood." He is motivated by a deep anxiety for the souls of his listeners and a fiery indignation toward "false teachers" or "sophists" whom he believes are leading people into a maze of useless, burdensome works.

Opposing him are the "sophists" and "idolatrous bishops." These figures represent the established ecclesiastical authority of the period. Luther perceives them as individuals who have replaced the simple promise of the Gospel with complicated, legalistic requirements. In his view, they are "blockheads" and "blind leaders" who ignore the Spirit in favor of external, ritualistic laws.

Finally, there is the "Christian," the intended reader of these sermons. This individual is depicted as someone currently caught in a struggle, perhaps burdened by the fear of their own inadequacies or the pressure of religious expectations. Through the course of the sermons, this person is intended to be stripped of their self-reliance and eventually comforted by the assurance of Christ’s grace.

In Its Own Voice

"What impossible undertakings, what useless burdens and hardships, they assume!"

The author condemns those who try to earn grace through man-made religious obligations.

"Faith alone apprehends it as the highest good, the greatest blessing, of our salvation, and recognizes that we cannot, by our works or our sufferings, do or merit anything in atoning for sin."

This encapsulates the central argument regarding the relationship between human effort and divine salvation.

"The Holy Spirit is given only to the anxious and distressed heart."

The author describes the necessary psychological state for receiving the Gospel's comfort.

What It's Really About

At its core, this book is an argument against the idea that humanity can bridge the gap between itself and God. The questions underneath the text are existential: Can the human heart be perfected? Is religion a ladder one climbs, or a gift one receives? The author argues that the desire to "merit heaven" is the fundamental human error. He posits that true security is found only in letting go of the need for self-justification. The text asks the reader to relinquish the pride of their own moral achievements and instead embrace a life where the "fiery law of love" replaces the cold, external laws of the world.

Why Read It Today

Readers who are interested in the intellectual history of the Reformation will find this volume invaluable for understanding the specific, vehement tone of sixteenth-century theological debate. It is a work of immense rhetorical power, though it is not a gentle read. The author’s language is often abrasive, particularly when he addresses his contemporaries or the monastic life; his dismissive labels for his opponents reflect the high-stakes, polarized environment of his era.

Modern readers may find the intense focus on "works versus faith" to be a repetitive, albeit foundational, theme. The prose is dense, written in a style that assumes the reader is already deeply familiar with biblical texts and the liturgical calendar. Furthermore, the reader should be prepared for the author's stark, polemical attitude toward religious institutions, which is a product of his specific historical grievances.

However, for those willing to navigate the period’s sharp edges, there is a surprising warmth in the author's pastoral moments. His descriptions of the "anxious heart" and the struggle against "the remains of the old Adam" feel remarkably human and enduring. It is a book that demands one's full attention, not for its ease of consumption, but for the clarity with which it articulates a philosophy of grace that continues to define a major branch of the Christian tradition.