Did Luther say, “Be a sinner and sin boldly”?

“If you are a preacher of grace, then preach a true and not a fictitious grace; if grace is true, you must bear a true and not a fictitious sin. God does not save people who are only fictitious sinners. Be a sinner and sin boldly, but believe and rejoice in Christ even more boldly, for he is victorious over sin, death, and the world. As long as we are here [in this world] we have to sin. This life is not the dwelling place of righteousness, but, as Peter says, we look for new heavens and a new earth in which righteousness dwells. It is enough that by the riches of God’s glory we have come to know the Lamb that takes away the sin of the world. No sin will separate us from the Lamb, even though we commit fornication and murder a thousand times a day. Do you think that the purchase price that was paid for the redemption of our sins by so great a Lamb is too small? Pray boldly—you too are a mighty sinner.”[23]

It’s important to work slowly through this striking exhortation to Melanchthon, remembering that Wittenberg was not a calm spiritual community. It was a place under turmoil. Melanchthon was to face trials both from within his own small group of leaders and outside from the political juggernauts of the papacy and the empire. The situations involving marriage, celibacy, and the Lord’s Supper discussed above may seem like debatable academic subjects to the modern reader, but during these early years of the Reformation they were important societal topics that provoked deep emotion. Changes in these practices were changes in the very fabric of society. Luther encourages his co-worker to stand strong in the faith. The very community that Luther was responsible for was in the hands of Melanchthon.[24] Luther’s final exhortation in this letter is for Melanchthon to hold fast to the firm gospel of Jesus Christ. Whatever trouble may come, Melanchthon was to be true to the Gospel.

What follows is a line-by-line analysis of the paragraph containing the exhortation to “sin boldly.”

“If you are a preacher of grace, then preach a true and not a fictitious grace…”

Luther exhorts Melanchthon to stand firm and preach the pure gospel. The pure gospel proclaims God’s true grace. It is a grace that actually forgives all a man’s sins, without any works of penance geared toward eventual justification. The papal system Luther was part of taught that God’s grace could be attained by faith combined good works, and that the sacrament of penance must be carried out to completely forgive a man for sin. This would be a fictitious grace. As Ewald Plass points out, “The concept of grace was, of course, not unknown to Luther the Catholic. But this term, as so many others, had become a ‘weasel word’ in the Church of Rome, a word emptied of its Scriptural meaning. Thus grace was turned ‘from the divine source of pardon and forgiveness into an infused ability (gratia infusa) of man to perform good works for his own salvation.’ ”[25]

“…if grace is true, you must bear a true and not a fictitious sin. God does not save people who are only fictitious sinners.”

What does Luther mean “fictitious sin”? Perhaps he has in mind what he had just discussed: people thinking they were sinning by only receiving the bread and not the wine in the Lord’s Supper. This would indeed be a fictitious sin. Elsewhere though, Luther describes the “fictitious sins” concocted by the papacy:

“There are commandments and teachings of the pope which say nothing at all about faith in Christ, as the Gospel does, but merely about obedience to him in bodily, trivial, trifling matters, such as the eating of meat, observing festivals, fasting, dressing, etc. Yet the pope has emphasized and extolled these far more than God's Word, and they are feared and followed far more, have more thoroughly terrified and captivated consciences, and have made hell far hotter than did both God's Law and His Gospel. For they have given little regard to unbelief, blasphemy, adultery, murder, theft, and whatever else is opposed to Christ and His command; for these sins penance was quickly done and forgiveness given. But when someone touched one of the pope's commandments, the bulls had to come with lightning and thunder. This was called damned disobedience and brought a man under the ban of the pope. Now heaven and earth had to tremble in terror. But when sins against God were concerned, sins in which they themselves are drowned, not a leaf stirred. On the contrary, they mocked and laughed at the matter in great security, as they do to this day. Besides this, they persecute and murder in a cruel manner all who esteem God’s commandment above the commandment of their abomination. The pope wants God and His Word under him; he wants himself enthroned above them. This is his regime and nature. Without these he could not be the Antichrist.”[26]

Luther says that God does not save people who are only “fictitious sinners.” No, God saves actual sinners. “Luther often called actual sin, as does Scripture…spiritual adultery.”[27] Luther says all men have a “lust for divinity”: “No sin troubles us as severely as the lust after divinity. Of course, the lust of the flesh is also a furiously strong urge, yet it is only a form (of sin) and nothing in comparison with spiritual lust or fornication.”[28] All actual sins are attempts to deify ourselves. As Ewald Plass points out, “At the heart of every sin which our corrupt nature moves us to commit is the burning desire to recognize no one as superior to ourselves…Luther points to this as the common denominator of all actual sins.”[29] In our zeal to be our own gods, we psychological say, “I do not believe God’s ways are the right way for me.” Thus, at our spiritual roots, our actions are the result of unbelief in the heart- a blatant disbelief that God’s way is the best way. We are all indeed, actual sinners.

“Be a sinner and sin boldly, but believe and rejoice in Christ even more boldly, for he is victorious over sin, death, and the world.”

Luther was prone to strong hyperbole. It's his style, and this statement is a perfect example. Luther doesn't write analytical theology. He writes profound verbose sentiment driving one to think deeply.

The first thing to recognize is that the sentence is a statement of comparison. Luther's point is not to go out and commit multiple amounts of gleeful sin everyday, but rather to believe and rejoice in Christ even more boldly despite the sin in our lives. Christians have a real savior. No amount of sin is too much to be atoned for by a perfect savior whose righteousness is imputed to the sinner who reaches out in faith. But what then is the practical application of sinning “boldly”? What is at the heart of this comparison? Luther explains elsewhere how to take on the attitude of sinning “boldly”:

“Therefore let us arm our hearts with these and similar statements of Scripture so that, when the devil accuses us by saying: You are a sinner; therefore you are damned, we can reply: The very fact that you say I am a sinner makes me want to be just and saved. Nay, you will be damned, says the devil. Indeed not, I reply, for I take refuge in Christ, who gave Himself for my sins. Therefore you will accomplish nothing, Satan, by trying to frighten me by setting the greatness of my sins before me and thus seducing me to sadness, doubt, despair, hatred, contempt, and blasphemy of God. Indeed, by calling me a sinner you are supplying me with weapons against yourself so that I can slay and destroy you with your own sword; for Christ died for sinners. Furthermore, you yourself proclaim the glory of God to me; you remind me of God's paternal love for me, a miserable and lost sinner; for He so loved the world that He gave His Son (John 3:16). Again, whenever you throw up to me that I am a sinner, you revive in my memory the blessing of Christ, my Redeemer, on whose shoulders, and not on mine, lie all my sins; for "the Lord hath laid on Him the iniquity of us all" and "for the transgression of His people was He stricken" (Is. 53:6-8). Therefore when you throw up to me that I am a sinner, you are not terrifying me; you are comforting me beyond measure.”[30]

The strong hyperbolic comparison Luther makes between “sinning boldly” and believing and rejoicing in Christ “even more boldly” comes clear. When assaulted by the fear and doubt of Christ’s love because of previous sins or the remnants of sin in one’s life, one is thrust back into the arms of Christ “on whose shoulders, and not on mine, lie all my sins…”. Rather than promoting a license to sin by saying “sin boldly,” Luther’s point is to simply compare the sinner to the perfect savior. Left in our sins we will face nothing but death and damnation. By Christ’s victory over sin, death, and the world, we stand clothed in His righteousness, the recipients of His grace, no matter what we have done.

It also should be pointed out, Luther was not simply telling Melanchthon to try really hard to be “bold”. Elsewhere Luther points out that the Holy Spirit is that which makes one bold. Preaching on John 15: ‘And ye also bear witness, because ye have been with me from the beginning,’ Luther tells his hearers that Christ is saying:

“Yes; then, first, when you become certain of your faith through the Holy Spirit, who is your witness, you must also bear witness of me, for to that end I chose you to be apostles. You have heard my words and teachings and have seen my works and life and all things that you are to preach. But the Holy Spirit must first be present; otherwise you can do nothing, for the conscience is too weak. Yes, there is no sin so small that the conscience could vanquish it, even if it were so trifling a one as laughing in church, Again, in the presence of death the conscience is far too weak to offer resistance. Therefore another must come and give to the timid, despairing conscience, courage to go through everything, although all sins be upon it. And it must, at the same time, be an almighty courage, like he alone can give who ministers strength in such a way that the courage, which before a rustling leaf could cause to fear, is now not afraid of all the devils, and the conscience that before could not restrain laughing, now restrains all sins.”[31]

“As long as we are here [in this world] we have to sin. This life is not the dwelling place of righteousness, but, as Peter says, we look for new heavens and a new earth in which righteousness dwells. It is enough that by the riches of God’s glory we have come to know the Lamb that takes away the sin of the world.”

This is simply the same message Paul proclaims in Romans 7. Even though a man has been justified by Christ and had His righteousness imputed to him, the remnants of sin still remain. Paul says,

“For we know that the law is spiritual, but I am carnal, sold under sin. For what I am doing, I do not understand. For what I will to do, that I do not practice; but what I hate, that I do. If, then, I do what I will not to do, I agree with the law that it is good. But now, it is no longer I who do it, but sin that dwells in me. For I know that in me (that is, in my flesh) nothing good dwells; for to will is present with me, but how to perform what is good I do not find. For the good that I will to do, I do not do; but the evil I will not to do, that I practice. Now if I do what I will not to do, it is no longer I who do it, but sin that dwells in me. I find then a law, that evil is present with me, the one who wills to do good. For I delight in the law of God according to the inward man. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! Who will deliver me from this body of death? I thank God—through Jesus Christ our Lord! So then, with the mind I myself serve the law of God, but with the flesh the law of sin.”

For Luther, the remnants of sin were not a license to “sin boldly”. Commenting on Romans 7:17, the sins that remain in a believer’s life are there to be fought:

“Sin remains in the spiritual man for the exercise of grace, the humbling of pride, and the repression of presumption. For he who is not busily at work driving out sin without a doubt has sin by the very fact of this neglect, even though he has committed no further sin for which he may be damned. For we are not called to idleness; we are called to labor against our passions. These would not be without guilt—for they are truly sins, indeed damnable ones — if the mercy of God did not forego imputing them to us. But He does not impute them to those only who manfully undertake the struggle with their failings and, calling upon the grace of God, fight it through. Therefore he who goes to confession should not fancy that he is laying down burdens in order to live a life of ease. On the contrary, he should know that by laying down the burden he is undertaking to serve as a soldier of God and is taking a different burden upon himself, the burden of battling for God against the devil and his own failings. The man who does not know this will suffer a quick relapse. Therefore he who does not intend henceforth to fight—why does he ask to be absolved and to be enrolled in the army of Christ?”[32]

“No sin will separate us from the Lamb, even though we commit fornication and murder a thousand times a day. Do you think that the purchase price that was paid for the redemption of our sins by so great a Lamb is too small? Pray boldly—you too are a mighty sinner.”

Luther’s critics often quote this statement. The Catholic scholar Jared Wicks has correctly pointed out, “One needs to be on the lookout for Luther's rhetorical flights, and to be judicious in discriminating between the substance of his message and the linguistic extremes with which he sometimes made his points.”[33] The above statement is a perfect example. The point Luther is making is not to go out and murder or fornicate as much as possible, but rather to point out the infinite sacrifice of Christ’s atonement. There is no sin that Christ cannot cover. His atonement was of an infinite value. That this statement was not to be considered literally is apparent by Luther’s use of argumentum ad absurdum: do people really commit fornication and murder a thousand times a day? No. Not even the most heinous God-hating sinner is able to carry out such a daily lifestyle.

Secondly, one must recall the recipient of this letter: Phillip Melanchthon. No historical information exists that indicts Melanchthon of ever murdering or fornicating, even once. The Lutheran writer W.H.T. Dau presents the absurdity of the arguments put forth by Roman Catholic authors along these lines:

“ ‘Be a sinner, and sin bravely, but believe more bravely still’- this is the chef d’oeuvre of the muck-rackers in Luther’s life…What caused Luther to write these words? Did Melanchthon contemplate some crime which he was too timid to perpetrate? According to the horrified expressions of Catholics that must have been the situation. Luther, in their view, says to Melanchthon: Philip, you are a simpleton. Why scruple about a sin? You are confined in the trammels of very narrow-minded moral views. You must get rid of them. Have the courage to be wicked. Make a hero of yourself by executing some bold piece of iniquity. Be an ‘Uebermensch.’ Sin with brazen unconcern; be a fornicator, a murderer, a liar, a thief, defy every moral statute,- only do not forget to believe in the Lord Jesus Christ. His grace is intended, not for hesitating, craven sinners, but for audacious, spirited, high minded criminals…Can the reader induce himself to believe that Luther advised Melanchthon to do what he himself knew was a moral impossibility to himself because of his relation to God?…What brave sin did Melanchthon actually commit upon being thus advised by Luther?”[34]

On the other hand, Luther ends by saying, “you too are a mighty sinner” so “pray boldly.” Here, Luther points out the seriousness of sin. While Christ’s sacrifice and work are infinite enough to cover the most heinous of sins, any sin in a person’s life makes them a “mighty sinner” in need of a savior. A little sinner winds up in Hell just as the mighty sinners do, thus we are all really mighty enough sinners to deserve damnation.

That Luther’s words should not be taken literally is clear from statements he made elsewhere about heinous sin:

“Works only reveal faith, just as fruits only show the tree, whether it is a good tree. I say, therefore, that works justify, that is, they show that we have been justified, just as his fruits show that a man is a Christian and believes in Christ, since he does not have a feigned faith and life before men. For the works indicate whether I have faith. I conclude, therefore, that he is righteous, when I see that he does good works. In God’s eyes that distinction is not necessary, for he is not deceived by hypocrisy. But it is necessary among men, so that they may correctly understand where faith is and where it is not. As Paul says, we ought not to trust a faith which is false, as when someone believes he is a part of the church although he meanwhile still whores [I Cor. 5:11]. In this I see that he is not a good tree and when he glories saying, “I am a part,” I can argue against him, “You are not part of the church, because your works are evil.” Therefore, those works are also evidence to himself and to others about him whether he has the true faith. For those who glory that they are Christians and do not show this faith by such works, as this sinful woman does, but persist up to the present and live in open sins, in whoring and adultery, are not Christians at all. For the Christian shows his life and that he has been made a Christian by love and good works and flees all vices. We should not be a part of the church in number only, as the hypocrites, but also by our works, so that our heavenly Father may be glorified. Love merits forgiveness of sins, that is, love reveals that his sins have been forgiven.”[35]

For Luther, outward sins like murder and adultery were obviously bad. But these were only a symptom of unbelief, which is the root of all outward sin. In a sermon on Luke 18, Luther discusses the faith of the Publican as compared to the works of the Pharisee:

“Now let us better see and hear what the Lord says to this. There stands the publican and humbles himself, says nothing of fasting, nothing of his good works, nor of anything. Yet the Lord says that his sins are not so great as the sins of the hypocrite; even in spite of anyone now exalting himself above the lowest sinner. If I exalt myself a finger's breadth above my neighbor, or the vilest sinner, then am I cast down. For the publican during his whole life did not do as many and as great sins as this Pharisee does here when he says: I thank thee God that, I am not as other men are; and lies enough to burst all heaven. From him you hear no word like: "God, be thou merciful to me a sinner!" God's mercy, sympathy, patience and love are all forgotten by him, while God is nothing but pure mercy, and he who does not know this, thinks there is no God, as in Psalm 14:1: "The fool hath Said in his heart, There is no God." So it is with an unbeliever who does not know himself. Therefore I say one thing more, if he had committed the vilest sin and deflowered virgins, it would not have been as bad as when he says: "I thank thee God, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican." Yes, yes, do I hear you have no need of God and despise his goodness, mercy, love and everything that God is? Behold, these are thy sins. Hence the public gross sins that break out are insignificant; but unbelief which is in the heart and we cannot see, this is the real sin in which monks and priests strut forth; these lost and corrupt ones are sunk head and ears in this sin, and pretend to be entirely free from it.”[36]

In the above statement, one can see Luther’s brilliance with language and theological insight. How many of us think of unbelief as an extreme heinous sin? Compared to blatant fornication or murder, unbelief seems to us as not so bad. Luther though realizes that unbelief is a sin against a holy God, and thus more heinous than any amount of murder or adultery. A sin against a perfect infinite being deserves a perfect infinite punishment. All of us are indeed, mighty sinners.

Most have no idea.
If they did, they wouldn’t be quick to attack and mock what they can’t understand.

If those who can’t see could see, blind Rome her daughters would stop their fighting and repent from their doctrines of demons, which are perpetuated between them.

Restoration is what occurs when He returns.

Restoring what man, and the powers and pricipalities man leads,(ith help from Satan)has corrupted in the Kingdom.
The last about 2,000 years, a distance Israel has been kept from the ark of the covenant, isn’t a time of light.

It is a time that marks when Light left.
A picture that could be seen in an Old Testament birth of twins.
A period in Judah where there would be light, then a breach of light,then light returning.

The names of those Judah twins?

Zerah (meaning light)
Peres(meaning break/break)
Zerah(meaning light)
The priesthood to Judah would have Light, then a breach when the Light left, then finally, Light returning.

Light that will return to restore what the removal of light brought- a breach.

Rome and her daughters can’t teach that because they are not ‘light’ in that pattern. Judaism can’t teach that because thry follow Rome and her daughters more than they can see.
Blind leading the blind.

A breach in the Kingdom preisthood of Judah.
A repairer of the breach is needed. A restorer.

The Light is returning to restore what has been breached.
And the church thinks and believes it is Light when it is the exact opposite.

All according to His Sovereign plan, with many hints in the scriptures that can’t be seen by those who are being led by the blind.

Sackcloth and ashes is in order but Rome and her daughters can’t see that.
They each think they have Truth but they may simply be selling doctrines of demons that have zero Truth in them.

Argue amongst yourselves but know that one need not be a part of Rome or her daughters to know Truth.
It may actually be an impediment to one seeing Truth and being truly set free.
For His Glory!

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