Footprints

This Thanksgiving families I greatly admire are facing life at its toughest.

What could help?

For one prominent family, hundreds of people want something to do.

Thanks be to God, at the moment my family has chronic concerns, but nothing acute. But I remember sleepless hours, the clean smell of hospital rooms, bad coffee in styrofoam cups. I remember the squeaky wheels of the gurney taking my whole world down a long  corridor to the surgery suite. I remember the still small voice, “Will she ever come back?”

When hard times come, my family found it a heavy burden to answer telephone calls, asked again and again and again to share details of the hospitalized one’s health status.

And families need privacy as well. My guess is, they also want as normal a Thanksgiving as they can manage.

Sometimes, when you want to help, especially in cases like these, less is more: a few heartfelt, carefully chosen words on a card that requires no reply. It says, “We care and we’ll let you be.”

A wise book of faith makes a good gift. Barbara Brown Taylor in her book God in Pain reflects on biblical passages about human suffering and sees God as One who suffers. Christ shares our “sorrows and is acquainted with grief.”

Lots of words, however, at this time won’t help. In fact, they might do damage. Job told his friends:

If you would only keep silent,
that would be your wisdom!

Job 13.5

Nothing smacks you down like disease.

First, it drains you. Each footprint can become a Magnum Opus.

Then, you cling to the little things you took for granted. Maybe you bargain with God, or play a few rounds of “If only….”

You can’t help wondering “Why?”

And you come face to face with the damn truth: nobody knows why.

I’ve begun looking, instead, at practical ways people can respond to suffering:

  • Practical kindness
  • Generosity
  • Long-suffering
  • Witness
  • No holds barred prayer

I’ve grown to dislike “Let me know if there’s anything I can do…” Sure, people mean well. But it puts the monkey on your back to ask. Sometimes, when you have many needs, you hate having to ask one more time. How welcome is that someone who takes thoughtful initiative to offer this or that specific, and makes it clear that it’s okay to say no.

I believe one day my dear friends will look back on this season with Thanksgiving, and they will be able to say, as have saints through the ages, as Sandy, Jim and I can say: “Jesus led me all the way.”

You know who you are. You’re in my heart today.

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Fire light

Pilgrim Aflame, historical novel by Myron Augsburger based on his dissertation on Michael Sattler, the 16th century leader/martyr of Anabaptists. The Radicals, a film/DVD based on the novel.

The writing is good enough; the story, absorbing.

Sattler, a Benedictine prior at St. Peter’s in the Black Forest monastery, apparently opted out of his vows sometime in 1524/25. Arnold Snyder, Mennonite professor, documents that the invasion of the monastery by German peasants in rebellion may have tipped the scales for Sattler. His influence on the Schleitheim Confession here. Though he left the order and married, he carried with him the determination to follow Christ which lies at the heart of the Rule of Benedict.

I found myself weeping through the final chapter,  Sattler’s martyrdom. He was tortured and burned alive; his wife, drowned in May, 1527, three years at the outside since their conversion to the Anabaptist way of following Christ.

I’m reading Luther, but I keep getting pulled away to these early Anabaptists. I’m finishing Synder’s dissertation on Sattler, available free online here, which sheds light on Sattler’s intellectual and spiritual roots.

Thousands of Anabaptists died for their beliefs in the 1500s. One account is The Martyr’s Mirror here.

What started my delving into these folks was two things:

  1. the loss of my own theological home Southern Baptists as they existed before the Church Struggle of the 1970s and 1980s, and the sterile hypocrisy of the Christian Right to which the SBC belonged; and,
  2. my finding Early Anabaptist Spirituality in the Classics of Western Spirituality series.

These people were on fire with God’s Spirit, and by the thousands from illiterate peasants to learned former priests gave their lives.

What turned them on—that depth, that 110% uncompromising no holds barred take over of being by the Christ, is still available to us.

The doctrinal quibbling of the 16th century is gone for good, I hope. Maybe all who love the Christ will be one family on earth at last.

But the fires that flared up in those hearts still lights the world today.

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Another Silent Night, Holy Night

American Christianity has, for the most part, held high the flame for separation of church and state. But, we haven’t done as well keeping church and business apart. Most churches run on a business corporate model. They have a board of deacons, or vestry, which advises the CEO pastor, and decides the health of the body on the bottom line. Among Baptists that means baptisms, budgets and buildings.

Another way in which we blur church/business is in the consumer mentality of  church members who often choose their church on the basis of services received: the youth program for their kids, the worship service to support their emotional health, and the various programs and ministries to meet their needs. How many of us choose a church on the basis of God’s call to be a servant, or beliefs held dear?

Nowhere is the cozy relationship of business and belief more pernicious, however, than at Christmas. Santa Claus and Baby Jesus are marketing logos, as cute as the GEICO gecko. Christmas carols waft even from the parking lots of some super stores. And calendars count down the number of shopping days till Christmas.

Children are taught to ask, “What am I going to get?” Wouldn’t it be wonderful if children (and adults) learned to list what they were going to give for Christmas, instead? And if gifts were of time, craft, and kindness more than plastic widgets or DVDs?

Perhaps one way to keep the marketers out of the manger is to remember another silent, holy night, a night Jesus began by sharing the Passover seder with his beloved friends. Then he warned them of a betrayer and a betrayal that very night.

He went to a Garden. Warning the disciples to watch and pray, that they come not to time of trial, he went a stone’s throw away and began to pray. Luke tells us that his sweat was like great drops of blood. He prayed that he might not drink the cup of torture and death that was less that 24 hours ahead, “yet, not my will, but yours be done” (Luke 22.42).

Gethsemane, the name of the olive garden where Jesus prayed, means “oil press.” Messiah (= Christ in Greek) means “anointed one.” The Israelites anointed their prophets, priests, and kings. Yet, the lovely fragrant oil they use is produced by crushing the olives. The salvation of all creation required the literal crushing of the Savior.

As the night waned, the disciples grieved, aware of the Master’s agony, but unable to fathom his mood or minister to him in it. When Judas, the betrayer, came with a mob of thugs to arrest Jesus, the disciples struck out with the sword, only to be rebuked by the Lord they tried to defend.

No wonder they scattered in terror and bewilderment.

Peter found his way to the courtyard of the high priest, who was interrogating Jesus. Three times this man who had promised even to die with the Lord, three times Peter denied that he even knew Jesus.

Startled, terrified, alone—Peter betrayed not only Jesus, but himself. At that moment Jesus looked at him, and he ran out and wept bitterly.

For that was a dark and bitter night. When we sing “Silent Night, Holy Night” we do well to remember it, too.

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The Naked Follower of Jesus

Terrific book: Stuart Murray. The Naked Anabaptist: The Bare Essentials of a Radical Faith. Scottsdale, PA: Herald Press, 2010.

Neat website: anabaptistnetwork here

Anabaptists emerged in the 16th century on the edge of the Protestant Reformation. (“anabaptist” is their enemies’ nickname for them, meaning “rebaptizers.”) As Europe and North America emerge from Christendom, the collusion of state and church that began with Constantine in the 4th century, many ideas and practices of the Radical Reformers (aka Anabaptists) appear more attractive. Stuart and the Network have developed a list of core convictions (note: not beliefs), which I quote verbatim from The Naked Anabaptist: The Bare Essentials of a Radical Faith (in Ch.2 “The Essence of Anabaptism). Digital Loc 382 ff

Anabaptist Core Convictions

  1. Jesus is our example, teacher, friend, redeemer, and Lord. He is the source of our life, the central reference point for our faith and lifestyle, for our understanding of church, and our engagement with society. We are committed to following Jesus as well as worshipping him.
  2. Jesus is the focal point of God’s revelation. We are committed to a Jesus-center approach to the Bible, and to the community of faith as the primary context in which we read the Bible and discern and apply its implications for discipleship.
  3. Western culture is slowly emerging from the Christendom era, when church and state jointly presided over a society in which almost all were assumed to be Christian. Whatever its positive contributions on values and institutions, Christendom seriously distorted the gospel, marginalized Jesus, and has left the churches ill equipped for mission ina post-Christendom culture. As we reflect on this, we are committed to learning from the experiences and perspectives of movements such as Anabaptism that rejected standard Christendom assumptions and pursued alternative ways of thinking and believing.
  4. The frequent association of the church with status, wealth, and force is inappropriate for followers of Jesus and damages our witness. We are committed to exploring ways of being good news to the poor, powerless, and persecuted, aware that such discipleship may attract opposition, resulting in suffering and sometimes ultimately martyrdom.
  5. Churches are called to be committed communities of discipleship and mission, places of friendship, mutual accountability, and multivoiced worship. As we eat together, sharing bread and wine, we sustain hope as we seek God’s kingdom together. We are committed to nurturing and developing such churches, in which young and old are valued, leadership is consultative, roles are related to gifts rather than gender, and baptism is for believers.
  6. Spirituality and economics are interconnected. In an individualist and consumerist culture and in a world where economic injustice is rife, we are committed to finding ways of living simply, sharing generously, caring for creation, and working for justice.
  7. Peace is at the heart of the gospel. As followers of Jesus in a divided and violent world, we are committed to finding nonviolent alternatives and to learning how to make peace between individuals, within and among churches, in society, and between nations.

Anabaptists, despite their nickname, were not zeroed in on dunking people. Nor do we need to follow their baptismal practice to benefit from their insights.  They focused on Christ. May we do likewise.

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Jesus connects with Old Testament roots

Tonight we read Luke’s account of the Last Supper, Luke 22.1-38.

Preliminaries:

  • Satan recruited Judas to betray Jesus.
  • The disciples prepared for the Passover/Unleavened Bread feast. They killed and roasted the lamb, brought the wine and unleavened bread, arranged the room, and so on.

Deliverance from Death

Jesus first connected his ministry/sacrifice with the Exodus. God delivered the people from slavery in Egypt. Exodus 12.1-14; 21-28 describes Passover. They sacrificed a lamb without blemish, and daubed its blood on the door posts. When the Death Angel passed over, and saw the blood, he spared everyone in the house. God brought the people out of Egypt so fast there wasn’t time for the bread to rise. Exodus 12.15-20 describes rituals related to Unleavened Bread.

Covenant

Second, Christ connected his new way with “the new covenant” promised by the prophets. A covenant is a promise, a contract, an agreement between God and people. The old covenant began with the Exodus and included the giving of the Law of Moses at Mt. Sinai. The old covenant reaches a climax when Moses sprinkled the blood of the covenant on the elders in God’s presence on the mountain (Exodus 24.8). Jesus, however, cut a new covenant, based on his life, given that all creation may be redeemed.

Jeremiah promised that God would make a new covenant (Jer. 31.33-34):

But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people. No longer shall they teach one another, or say to each other, ‘Know the Lord’, for they shall all know me, from the least of them to the greatest, says the Lord; for I will forgive their iniquity, and remember their sin no more.

No longer will we meet God in a temple made of stone; no, we’ll meet God in our heart, from the least to the greatest, all will have equal access to God’s Spirit.

A Suffering Messiah

Luke 22.37 records that, quoting Isaiah 53.12, Jesus said,

For I tell you, this scripture must be fulfilled in me, “And he was counted among the lawless.”

Here Jesus connects his ministry to a third Old Testament tradition, pointing to Isaiah 52.13-53.12, the fourth in a series of poems about an innocent person who chooses to suffer on behalf of others. This process comes to a climax in these words:

He was despised and rejected by others;
a man of suffering and acquainted with infirmity;
and as one from whom others hide their faces
he was despised, and we held him of no account.

Surely he has borne our infirmities
and carried our diseases;
yet we accounted him stricken,
struck down by God, and afflicted.
But he was wounded for our transgressions,
crushed for our iniquities;
upon him was the punishment that made us whole,
and by his bruises we are healed.
All we like sheep have gone astray;
we have all turned to our own way,
and the Lord has laid on him
the iniquity of us all.

Who did the prophet have in mind? Scholars suggest the prophet himself, or perhaps the nation Israel. Jesus  found in the Servant Songs of Isaiah a vision of who the Messiah was to be: not a conquering general-king like David of old, but a gentle Savior who took on himself the sins of the world.

On this night Jesus may have used non-verbal methods of teaching, ritual and tradition, because these reach deeper into the spirit than words alone, and because the night of betrayal and violence that lay ahead would seek to destroy everything Jesus hoped to teach and to begin.

“Do this in remembrance of me,” he said. I often pair “re-member” with “dis-member.” To dismember is to cut into pieces, but to remember is to join what has been separated into one whole. When we take part in the Lord’s Supper, we become one with him and with each other.

You’re faithful in coming. So I can advise you not to rush about, take it easy. We’d love to see you, if you can make it. I’m attaching tonight’s handout.
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ANFECHTUNG—terror, despair, suffering, affliction, trial, test, tribulation—up close and personal

Luther frequently experienced what he called Anfechtung (pl. Anfechtungen), translated “terror, despair, suffering, affliction, trial, test, tribulation.”

Luther gave a three point process for doing theology:

  • Oratio (Prayer)
  • Meditato (Meditation)
  • Tentatio (Anfechtung) A terrific article here in Concordia Theological Quarterly 47:1, pp. 15-30.

(See ML’s Basic Theological Works, ed. Lull, p. 72) In just a couple searches I’ve found websites, articles, and much more on Luther’s outline of the theological process (above). Although new to me, it’s well known to Lutherans, I guess.

Luther experienced Anfechtungen all his life, and reflected on what these periods of severe angst meant to him as a Christian. Evidently, he was occasionally terrified that he was not one of the elect, those chosen before the foundation of the world to be saved.

Luther believed theology is struggle.

A CPE Supervisor had taught pastoral counseling in Manila; during the People’s Revolution against dictator Marcos in 1973, the Supervisor held his seminars in the streets. For one Clinical Case Conference, he discussed working with a client,  born to wealth and privilege, but imprisoned and tortured for siding with the poor and advocating reform.

He said: We don’t call it “liberation theology” because that implies  achieving the goal. In fact, we have no guarantee of success. So we speak of “the theology of struggle.”

Struggle (here meaning becoming a servant, being imprisoned, tortured, and exiled) is a good translation of Anfechtung. “The theology of struggle” is a good way to think of Luther’s outline.

A biblical struggler was Jacob/Israel. Having become a wealthy man through shrewd business dealings with his crafty uncle Laban, Jacob took flight with his flocks and herds, his goods, his wives and children. But he was running toward his brother Esau, whom he had cheated and who was coming to meet him with 400 armed men. You can read the story here (Genesis 32).

Jacob (Hebrew for “he grasps the heel, he deceives”) sent all that was his ahead across the River Jabbok, and spent the night alone. A “man” wrestled with him until daybreak.

Here it gets interesting. Who is this man? The story fits the pattern of a folk tale about a demon guarding the fords of a river. The man is anxious to leave before sunrise; he dislocates Jacob’s hip socket, but cannot overpower the fierce patriarch.

Many interpret this man as a demonic figure. Luther believed that struggle, Anfechtung, was the attack of Satan and his hordes. Satan used every weapon against Luther: even the Word, by misinterpreting it, by emphasizing Law and God’s wrath.

The mystery man at the river doesn’t fit neatly into that pattern, however. He blessed Jacob:

Then the man said, “Your name will no longer be Jacob, but Israel, because you have struggled with God and with human beings and have overcome.”

(Genesis 32.28 TNIV)

The name probably means “he struggles with God.” (See TNIV note f.) And Jacob said, “I saw God face to face, and yet was spared.”

I’m intimately acquainted with Anfechtung. It’s my personality type, I’m like Puddleglum, the marshwiggle in C.S. Lewis’ The Silver Chair. He expected the adventure to turn out badly; nevertheless, he would not give up. The other wiggles wanted him to learn that life is more than fricasseed frogs and eel pie.”

I met a dear saint, age 103, waiting for the elevator at a retirement center. “How are you?” I asked. She answered, “This old house is pretty run down, but I’m doing fine.”  The house I live in is a wreck. Anfechtung is a frequent guest.

Paul said, “We have this treasure in clay jars” (v.7). He described how the apostles were hard-pressed, perplexed, persecuted, struck down  —but not destroyed. (2 Cor 4). He said:

Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day.

2 Corinthians 4.16

more…

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Hell is like doing taxes

I’ve spent the past couple hours rounding up a legal document for an application Sandy and I are making for some assistance with medical bills. As any of you know who’ve seen a doctor up close and personal, the dollars multiply more rapidly than germs when you need medicines or treatments.

My personal view of hell is this: a big room full of records, slips of paper, receipts, files, documents, proofs of this or that. Your job is to organize them all, and file with the eternal bureaucracy every so often.

The thing is, the slip of paper you need most is always missing.

I have a mental picture of a neat, well-organized file room—a place for everything, and everything in its place. But that mental picture never makes it to the real world.

Anyhow, it’s a cold, dark. drippy day. Not enough rain to slake the land’s thirst, just enough to muck up everything.

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The tintinnabulation of the bells, bells, bells, bells, bells, bells, bells-

Food for thought for all us theologians, Doctors of Divinity, &c. &.c. from Martin Luther:

If, however, you feel and are inclined to think you have made it, flattering yourself with your own little books, teaching or writing, because you have done it beautifully and preached excellently; if you are highly pleased when someone praises you in the presence of others; if you would perhaps look for praise, and would sulk or quit what you are doing if you do not get it—if you are of that stripe, dear friend, then take yourself by the ears, and if you do this in the right way you will find a beautiful pair of big, long shaggy donkey ears. Then do not spare any expense! Decorate them with golden bells, so that people will be able to hear you wherever you go, point their fingers at you and say, “See, see! There goes that clever beast, who can write such exquisite books and preach so remarkably well.” That very moment you will be blessed and blessed beyond measure in the kingdom of heaven. Yes, in that heaven where hellfire is ready for the devil and his angels.

Preface to the Wittenberg edition of Luther’s German Writings (1539) in Martin Luther’s Basic Theological Writings, ed. Timothy F. Lull, 2nd ed.(Minneapolis: Fortress Press, 2005), p. 73.

Don Francisco is a great singer of Scripture-based ballads. I had the high privilege of studying Biblical Hebrew with Don’s father Dr. Clyde Francisco. One of my favorites of Don’s songs  tells the story of Balaam’s ass. When the prophet set off on a junket God did not highly approve of, the donkey spoke a word of warning.  You can read the original story in Numbers 22.21-41. The clincher:

The Lord’s the one who makes the choice of the instrument He’s usin’
We don’t know the reasons and the plans behind His choosin’
So when the Lord starts usin’ you don’t you pay it any mind
He ‘could have used the dog next door if He’d been so inclined.

If you need a set of bells for personal use, I’ll be happy to lend you some of mine. I have a fine collection.

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Michael & Margareta Sattler, martyrs

You can read about Michael Sattler here. The Radicals is a fictionalized life on film, available throug Netflix.

At age 37, he was martyred in 1527 by torture and burning. Two days later his wife Margareta was drowned. Drowning, or ”third baptism,” appealed to many authorities as punishment for Anabaptists or re-baptizers, so nicknamed because they rejected infant, and practiced adult, baptism.

One of the most articulate, pure, and shining representatives of the Radical Reformation—unlike the major Reformers Luther, Calvin, Zwingli, he and many others insisted upon total freedom of the Christian from the power of the state.

Luther argued infant baptism was valid because salvation is pure gift. The Radicals argued that only an adult could choose to follow Christ, and thus began rebaptizing converts. At about age 29 in 1527, Felix Manz, the first adult to be baptized two years before, was drowned by authorities.

Sattler was a former monk, who married Margareta, a woman of the religious order of Beguines. He was well educated. He preached in the forests, and in many clandestine places. Acting for a gathering of like-minded believers, he probably wrote the Schleithem Confession in 1527, titled in German Brüderlich Vereinigung “Brotherly Union.” The first Anabaptist confession of faith, its chief significance may be that it demonstrates that these unruly radicals could come to an agreement.

You can read the Schleithem Confession here.

So what?

The document and the people, based on readong the Bible, stood for:

  • absolute freedom in Christ of the believer from the power of the state in matters of faith
  • refusal to swear oaths or bear the sword
  • enforcement of church order by shunning (the ban) rather than drowning, burning, etc.

As I read Martin Luther, I keep in mind the people he opposed in violent language—the papists, the Jews, the Turks, the sectarians. I pray God to help me stand for righteousness not as Luther, but as Sattler did.

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Martin Luther, reformer

Resources

  • Bio at wikipedia
  • Bio by Martin Marty, 2004
  • Film starring Joseph Fiennes 2003
  • Martin Luther: Reluctant Revolutionary PBS

Born in 1483. Educated by his ambitious father for the law. In 1505 Luther was caught in a lightning storm, and terrified promised to become a monk if he survived. Two weeks later he joined a severe order and embarked on a quest for personal salvation. But he continued to be haunted by fits of despair Anfechtungen.

In 1511 he traveled to Rome for his order; though initially awed, he came away shocked by the worldliness and cynicism he saw there. In 1512 he received his doctorate in theology and began teaching at the new University of Wittenberg. His continuing study of scripture, especially psalms, Romans and Galatians, led him  to believe that salvation is a gift received by faith. He opposed the sale of indulgencies (Get Out of Hell tickets sold by papal representatives), nailing his 95 theses to the door of the Wittenberg church 31 October 1517.

Guttenberg’s newly invented printing press disseminated Luther’s writings throughout Europe within a few months.  In 1520 Luther wrote

  • To the Christian Nobility of the German Nation, attacking the system of sending massive amounts of German money to the Italian pope;
  • On the Babylonian Captivity of the Church; and,
  • On the Freedom of a Christian.

The pope responded with increasing severity, excommunicating Luther in 1520. In 1521, guaranteed safe conduct, Luther appeared before secular and church authorities at the Diet of Worms. He refused to recant unless his error was proved by scripture and plain reason. Kidnapped on the return journey by his German patron, Luther was secluded at the Wartburg Castle, where he translated the New Testament into lively everyday German, a work which, along with the Old Testament translated later, became one of the foundations of the modern German language.

When he became aware that German peasants arose in violence to demand freedom, Luther violently opposed them. His rhetoric is vicious. 100,000 were slain in putting down the rebellion. Sadly, Luther’s over-the-top personality and ill health in later years contributed to violent verbal attacks on the pope and Catholics, the Jews, and Islam as well. This history, part of Europe’s anti-Semitism, would bear tragic fruit in the 20th century Holocaust.

In 1525 Luther married an ex-nun and the couple had six children, four surviving to adulthood

Luther continued writing, organizing the new Lutheran churches, penning the Smaller and Larger Catechisms, among numerous other works. He died in 1546, leaving the world profoundly changed.

Why care?

I suppose Luther’s is in some ways a cautionary tale. Martin Marty labels the fourth movement of Luther’s life “The Heart Grown Cold, the Faith More Certain 1530-1546.” Luther stood for his intellectual freedom, though like other reformers he was less willing to grant it to others.

Tens of thousands of Anabaptists were slain, who insisted on freedom from state control of baptism, on believer’s baptism rather than infant baptism. 100,000 German peasants were killed by the German nobility who protected Luther, one suspects as much because he was their way of getting the pope out of their purses as for religious reasons.

Yet, it’s unfair to try Luther by modern standards. He was a man of his time.

Today in the West we are certain that Islamic extremists are the enemy. Perhaps we should learn from Luther to take our marching orders from Christ, who taught us to love our enemies.

Today we are certain about salvation: we have an inerrant Bible (some say) and an infallible Pope. Perhaps we should learn from Luther that certainty isn’t all we need. Intellectual certainty cannot comfort you very well in ICU and cemetery. There you need a loving Father who holds you in everlasting arms.

But mostly, I think, Luther teaches us that faulty humans can make an enormous difference in the world. Therefore, when we give the task 110%, when we bring all our mind, heart and muscle to the work God sets before us, when we put our lives into God’s not people’s hands—then God blesses, not always in the same way, not always visibly, but surely.

As for those Anfechtungen, the fits of despair that plagued Luther, these words of Paul suffice:

We were under great pressure, far beyond our ability to endure, so that we despaired of life itself. Indeed, we felt we had received the sentence of death. But this happened that we might not rely on ourselves but on God, who raises the dead. 2 Corinthians 1.8-9 TNIV

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