The Limitation of Fasting
XX. Now, if some one should find that more wantonness arose in his flesh from eating fish than from eating eggs and meat, let him eat meat and not fish. Again, if he find that his head becomes confused and crazed or his body and stomach injured through fasting, or that it is not needful to kill the wantonness of his flesh, he shall let fasting alone entirely, and eat, sleep, be idle as is necessary for his health, regardless whether it be against the command of the Church, or the rules of monastic orders: for no commandment of the Church, no law of an order can make fasting, watching and labor of more value than it has in serving to repress or to kill the flesh and its lusts. Where men go beyond this, and the fasting, eating, sleeping, watching are practised beyond the strength of the body, and more than is necessary to the killing of the lust, so that through it the natural strength is ruined and the head is racked; then let no one imagine that he has done good works, or excuse himself by citing the commandment of the Church or the law of his order. He will be regarded as a man who takes no care of himself, and, as far as in him lies, has become his own murderer.
For the body is not given us that we should kill its natural life or work, but only that we kill its wantonness; unless its wantonness were so strong and great that we could not sufficiently resist it without ruin and harm to the natural life. For, as has been said, in the practice of fasting, watching and labor, we are not to look upon the works in themselves, not on the days, not on the number, not on the food, but only on the wanton and lustful Adam, that through them he may be cured of his evil appetite.
Foolish Fasting and Foolish Neglect of Fasting
XXI. From this we can judge how wisely or foolishly some women act when they are with child, and how the sick are to be treated. For the foolish women cling so firmly to their fasting that they run the risk of great danger to the fruit of their womb and to themselves, rather than not to fast when the others fast. They make a matter of conscience where there is none, and where there is matter of conscience they make none. This is all the fault of the preachers, because they continually prate of fasting, and never point out its true use, limit, fruit, cause and purpose. So also the sick should be allowed to eat and to drink every day whatever they wish. In brief, where the wantonness of the flesh ceases, there every reason for fasting, watching, laboring, eating this or that, has already ceased, and there no longer is any binding commandment at all.
But then care must be taken, lest out of this freedom there grow a lazy indifference about killing the wantonness of the flesh; for the roguish Adam is exceedingly tricky in looking for permission for himself, and in pleading the ruin of the body or of the mind; so some men jump right in and say it is neither necessary nor commanded to fast or to mortify the flesh, and are ready to eat this and that without fear, just as if they had for a long time had much experience of fasting, although they have never tried it.
No less are we to guard against offending those who, not sufficiently informed, regard it a great sin if we do not fast or eat as they do. These we must kindly instruct, and not haughtily despise, nor eat this or that in despite of them, but we must tell them the reason why it is right to do so, and thus gradually lead them to a correct understanding. But if they are stubborn and will not listen, we must let them alone, and do as we know it is right to do.
Suffering
XXII. The second form of discipline which we receive at the hands of others, is when men or devils cause us suffering, as when our property is taken, our body sick, and our honor taken away; and everything that may move us to anger, impatience and unrest. For God’s work rules in us according to His wisdom, not according to our wisdom, according to His purity and chastity, not according to the wantonness of our flesh; for God’s work is wisdom and purity, our work is foolishness and impurity, and these shall rest: so in like manner it should rule in us according to His peace, not our anger, impatience and lack of peace. For peace too is God’s work, impatience is the work of our flesh; this shall rest and be dead, that we thus in every way keep a spiritual holiday, let our works stand idle, and let God work in us.
Therefore in order to kill our works and the Adam in us, God heaps many temptations upon us, which move us to anger, many sufferings, which rouse us to impatience, and last of all death and the world’s abuse; whereby He seeks nothing else than that He may drive out anger, impatience and lack of peace, and attain to His work, that is, to peace, in us. Thus says Isaiah xxviii, “He does the work of another that He may come to His own work.” [Is. 28:21] What does this mean? He sends us suffering and trouble that He may teach us to have patience and peace; He bids us die that He may make us live, until a man, thoroughly trained, becomes so peaceful and quiet that he is not disturbed, whether it go well or ill with him, whether he die or live, be honored or dishonored. There God Himself dwells alone, and there are no works of men. This is rightly keeping and hallowing the day of rest; then a man does not guide himself, then he desires nothing for himself, then nothing troubles him; but God Himself leads him, there is naught but godly pleasure, joy and peace with all other works and virtues.
The Holiness of Adversity
XXIII. These works He considers so great that He commands us not only to keep the day of rest, but also to hallow it or regard it as holy, whereby He declares that there are no more precious things than suffering, dying, and all manner of misfortune.35 For they are holy and sanctify a man from his works to God’s works, just as a church is consecrated from natural works to the worship of God. Therefore a man shall also recognise them as holy things, be glad and thank God when they come upon him. For when they come they make him holy, so that he fulfils this Commandment and is saved, redeemed from all his sinful works. Thus says David: “Precious in the sight of the Lord is the death of His saints.” [Ps. 116:15]
In order to strengthen us thereto He has not only commanded us to keep such a rest (for nature is very unwilling to die and to suffer, and it is a bitter day of rest for it to cease from its works and be dead); but He has also comforted us in the Scriptures with many words and told us, Psalm xci, “I will be with him in all his trouble, and will deliver him.” [Ps. 91:15] Likewise Psalm xxxiv: “The Lord is nigh unto all them that suffer, and will help them.” [Ps. 34:18]
As if this were not enough, He has given us a powerful, strong example of it, His only, dear Son, Jesus Christ, our Lord, who on the Sabbath lay in the tomb the entire day of rest, free from all His works, and was the first to fulfil this Commandment, although He needed it not for Himself, but only for our comfort, that we also in all suffering and death should be quiet and have peace. Since, as Christ was raised up after His rest and henceforth lives only in God and God in Him, so also shall we by the death of our Adam, which is perfectly accomplished only through natural death and burial, be lifted up into God, that God may live and work in us forever. Lo! these are the three parts of man: reason, desire, aversion; in which all his works are done. These, therefore, must be slain by these three exercises, God’s governance, our self-mortification, the hurt done to us by others; and so they must spiritually rest before God, and give Him room for His works.
The Circle of the Three Commandments
XXIV. But such works are to be done and such sufferings to be endured in faith and in sure confidence of God’s favor, in order that, as has been said,36 all works remain in the First Commandment and in faith, and that faith, for the sake of which all other commandments and works are ordained, exercise and strengthen itself in them. See, therefore, what a pretty, golden ring these three Commandments and their works naturally form, and how from the First Commandment and faith the Second flows on to the Third, and the Third in turn drives through the Second up into the First. For the first work is to believe, to have a good heart and confidence toward God. From this Sows the second good work, to praise God’s Name, to confess His grace, to give all honor to Him alone. Then follows the third, to worship by praying, hearing God’s Word, thinking of and considering God’s benefits, an
d in addition chastising one’s self, and keeping the body under.
But when the evil spirit perceives such faith, such honoring of God and such worship, he rages and stirs up persecution, attacks body, goods, honor and life, brings upon us sickness, poverty, shame and death, which God so permits and ordains. See, here begins the second work, or the second rest of the Third Commandment; by this faith is very greatly tried, even as gold in the fire. [Ecclus. 2:5] For it is a great thing to retain a sure confidence in God, although He sends us death, shame, sickness, poverty; [1 Pet. 4:12] and in this cruel form of wrath to regard Him as our all-gracious Father, as must be done in this work of the Third Commandment. Here suffering contains faith, that it must call upon God’s Name and praise it in such suffering, and so it comes through the Third Commandment into the Second again; and through that very calling on the Name of God and praise, faith grows, and becomes conscious of itself, and so strengthens itself, through the two works of the Third and of the Second Commandment. Thus faith goes out into the works and through the works comes to itself again; just as the sun goes forth into its setting and comes again unto its rising. [Ps. 19:6] For this reason the Scriptures associate the day with peaceful living in works, the night with passive living in adversity, and faith lives and works, goes out and comes in, in both, as Christ says, John ix. [John 9:4]
The Parallel with the Lord’s Prayer
XXV. This order of good works we pray in the Lord’s Prayer. The first is this, that we say: “Our Father, Who art in heaven”; these are the words of the first work of faith, which, according to the First Commandment, does not doubt that it has a gracious Father in heaven. The second: “Hallowed be Thy Name,” in which faith asks that God’s Name, praise and honor be glorified, and calls upon it in every need, as the Second Commandment says. The third: “Thy kingdom come,” in which we pray for the true Sabbath and rest, peaceful cessation of our works, that God’s work alone be done in us, and so God rule in us as in His own kingdom, as He says, Luke xvii, “Behold, God’s kingdom is nowhere else except within you.” [Luke 17:21] The fourth petition is “Thy will be done”; in which we pray that we may keep and have the Seven Commandments of the Second Table, in which faith is exercised toward our neighbor; just as in the first three it is exercised in works toward God alone. And these are the petitions in which stands the word “Thou, Thy, Thy, Thy,” because they seek only what belongs to God; all the others say “our, us, our,” etc.; for in them we pray for our goods and blessedness.
Let this, then, suffice as a plain, hasty explanation of the First Table of Moses, pointing out to simple folk what are the highest of good works.
Second Table
The Second Table follows.
The Fourth Commandment
“Thou shalt honor thy father and thy mother.”
From this Commandment we learn that after the excellent works of the first three Commandments there are no better works than to obey and serve all those who are set over us as superiors. For this reason also disobedience is a greater sin than murder, unchastity, theft and dishonesty, and all that these may include. For we can in no better way learn how to distinguish between greater and lesser sins than by noting the order of the Commandments of God, although there are distinctions also within the works of each Commandment. For who does not know that to curse is a greater sin than to be angry, to strike than to curse, to strike father and mother more than to strike any one else? Thus these seven Commandments teach us how we are to exercise ourselves in good works toward men, and first of all toward our superiors.
Obedience and Honor to Parents
The first work is that we honor our own father and mother. And this honor consists not only in respectful demeanor, but in this: that we obey them, look up to, esteem and heed their words and example, accept what they say, keep silent and endure their treatment of us, so long as it is not contrary to the first three Commandments; in addition, when they need it, that we provide them with food, clothing and shelter. For not for nothing has He said: “Thou shalt honor them”; He does not say: “Thou shalt love them,” although this also must be done. But honor is higher than mere love and includes a certain fear, which unites with love, and causes a man to fear offending them more than he fears the punishment. Just as there is fear in the honor we pay a sanctuary, and yet we do not flee from it as from a punishment, but draw near to it all the more. Such a fear mingled with love is the true honor; the other fear without any love is that which we have toward things which we despise or flee from, as we fear the hangman or punishment. There is no honor in that, for it is a fear without all love, nay, fear that has with it hatred and enmity. Of this we have a proverb of St. Jerome: What we fear, that we also hate. With such a fear God does not wish to be feared or honored, nor to have us honor our parents; but with the first, which is mingled with love and confidence.
Despising of Parents
II. This work appears easy, but few regard it aright. For where the parents are truly pious and love their children not according to the flesh, but (as they ought) instruct and direct them by words and works to serve God according to the first three Commandments, there the child’s own will is constantly broken, and it must do, leave undone, and suffer what its nature would most gladly do otherwise; and thereby it finds occasion to despise its parents, to murmur against them, or to do worse things. There love and fear depart, unless they have God’s grace. In like manner, when they punish and chastise, as they ought (at times even unjustly, which, however, does not harm the soul’s salvation), our evil nature resents the correction. Beside all this, there are some so wicked that they are ashamed of their patents because of poverty, lowly birth, deformity or dishonor, and allow these things to influence them more than the high Commandment of God, Who is above all things, and has with benevolent intent given them such parents, to exercise and try them in His Commandment. But the matter becomes still worse when the child has children of its own; then love descends to them, and detracts very much from the love and honor toward the parents.
But what is said and commanded of parents must also be understood of those who, when the parents are dead or absent, take their place, such as relatives, god-parents, sponsors, temporal lords and spiritual fathers. For every one must be ruled and be subject to other men. Wherefore we here see again how many good works are taught in this Commandment, since in it all our life is made subject to other men. Hence it comes that obedience is so highly praised and all virtue and good works are included in it.
Love without Fear
III. There is another dishonoring of parents, much more dangerous and subtle than this first, which adorns itself and passes for a real honor; that is, when a child has its own way, and the parents through natural love allow it. Here there is indeed mutual honor, here there is mutual love, and on all sides it is a precious thing, parents and child take mutual pleasure in one another.
This plague is so common that instances of the first form of dishonoring37 are very seldom seen. This is due to the fact that the parents are blinded, and neither know nor honor God according to the first three Commandments; hence also they cannot see what the children lack, and how they ought to teach and train them. For this reason they train them for worldly honors, pleasure and possessions, that they may by all means please men and reach high positions: this the children like, and they obey very gladly without gainsaying.
Thus God’s Commandment secretly comes to naught while all seems good, and that is fulfilled which is written in the Prophets Isaiah and Jeremiah, that the children are destroyed by their own parents [Is. 57:5, Jer. 7:31; 32:35], and they do like the king Manasseh, who sacrificed his own son to the idol Moloch and burned him, II. Kings xxi [2 Kings 21:6]. What else is it but to sacrifice one’s own child to the idol and to burn it, when parents train their children more in the way of the world than in the way of God? let them go their way, and be burned up in worldly pleasure, love, enjoyment, possessions and honor, but let God’s love and honor and the desire of eternal ble
ssings be quenched in them?
O how perilous it is to be a father or a mother, where flesh and blood are supreme! For, truly, the knowledge and fulfilment of the first three and the last six Commandments depends altogether upon this Commandment; since parents are commanded to teach them to their children, as Psalm lxxviii. says, “How strictly has He commanded our fathers, that they should make known God’s Commandments to their children, that the generation to come might know them and declare them to their children’s children.” [Ps. 78:5] This also is the reason why God bids us honor our parents, that is, to love them with fear; for that other love is without fear, therefore it is more dishonor than honor.
Now see whether every one does not have good works enough to do, whether he be father or child. But we blind men leave this untouched, and seek all sorts of other works which are not commanded.
The Folly of Parents
IV. Now where parents are foolish and train their children after the fashion of the world, the children are in no way to obey them; for God, according to the first three Commandments, is to be more highly regarded than the parents [Acts 5:29]. But training after the fashion of the world I call it, when they teach them to seek no more than pleasure, honor and possessions of this world or its power.
To wear decent clothes and to seek an honest living is a necessity, and not sin. Yet the heart of a child must be taught to be sorry that this miserable earthly life cannot well be lived, or even begun, without the striving after more adornment and more possessions than are necessary for the protection of the body against cold and for nourishment. Thus the child must be taught to grieve that, without its own will, it must do the world’s will and play the fool with the rest of men, and endure such evil for the sake of something better and to avoid something worse. So Queen Esther wore her royal crown, and yet said to God, Esther xiv, “Thou knowest, that the sign of my high estate, which is upon my head, has never yet delighted me, and I abhor it as a menstruous rag, and never wear it when I am by myself, but when I must do it and go before the people.” [Beth. 14:16 Vulgate] The heart that is so minded wears adornment without peril; for it wears and does not wear, dances and does not dance, lives well and does not live well. And these are the secret souls, hidden brides of Christ, but they are rare; for it is hard not to delight in great adornment and parade. Thus St. Cecilia38 wore golden clothes at the command of her parents, but within against her body she wore a garment of hair.
Collected Works of Martin Luther Page 57