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By Kurt Gerhard Klietmann

Non-fiction publication with German textual content. released via Motor Buch Verlag, 1984. 240 pages, with many black and white illustrations. grey forums with black lettering on backbone.

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It was not possible for God to speak familiarly with man without first slaying him and drying him up, so that the evil odor of the old Adam might not be a stench in his nostrils. But the Prophets experienced a bland, smooth God. They were caught up in ecstasy into the Third Heaven, painlessly and without fear. Therefore to Luther their spirit was not the bonafide Spirit of God. All this Luther discerned from reports written by friends to him in his Wartburg retreat. 3 His personal encounters with the three Prophets, later in I522, served only to confirm his earlier rejection of their spiritualism.

In fact his invective against Carlstadt, early in I525, turned some of the Swiss Reformers to a defense of this man whom they otherwise might not have helped. 4 Luther's charge of works-righteousness was based on his assertion that Carlstadt's preaching and teaching were directed entirely at externals. Carlstadt preached and wrote about images, excessive ornamentation of churches, the necessity for humble garb, and the absolute impossibility of grace being mediated through the sacrament of the altar.

146-48; 156-58; 163. Letter to the Princes of Saxony concerning the Revolutionary Spirit, July, 1524, trans. and printed in Smith and Jacobs, Correspondence, II, 241-47. 3 "Rin schrecklich Geschicht vnd Gericht Gotes tiber Thomas Mtintzer, darinnen Gott offenlich desselbigen Gayst Ltigenn strafft vnnd verdammet," EA, LXV, 12-22. 1 2 THE SCHW ARMER, LUTHER, AND MELANCHTHON 35 denied the real presence; Luther affirmed it. The conflict set the stage for growing disagreement among the Reformation forces, culminating in failure at union in the Marburg Colloquy of 1529.

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