Immutable Kingdom – Part 27

The Immutable Kingdom – Part 27

By Scott A. Klaft

(Martin Luther Continued: The Three Tracts)

The success of the reformation movement in Germany was greatly due to Luther’s use of the printing press. Beginning in A.D. 1520, there was wide circulation of Luther’s three compositions he published.

In the first, An Address to the Christian Nobility of the German Nation, he appealed to the German nobles to take a lead in reforming the Roman Catholic Church. He accused the hierarchy of creating the division between “clergy” and “laity,” and asserting such a distinction is not in harmony with scripture. He disputed the idea that the Pope is the last and final authority to interpret the scripture, but rather, every person has the right to interpret it for themselves. He enumerated many instances of corruption. He contested the fact that only the Pope could call for a “general council.” He thought it was the duty of the princes of the land to call a council, and it was here that Luther made one of his biggest mistakes. As the reformation movement began to develop behind him, his reliance upon secular authority to govern the church would lay the foundation for nationally enforced religion, and the progress being made toward the complete truth became entangled.

The second pamphlet, called On the Babylonian Captivity of the Church, was an examination of the sacramental system. One by one, Luther began to eliminate each of the sacraments until all that was left was baptism and the Lord’s Supper.

The third of his published articles was called, On the Freedom of the Christian, which was dedicated to Pope Leo X. He offered peace if the Pope would take over the effort toward reform the Catholic Church. Insisting upon individual freedom, he emphasized justification by faith, and that Christians were not bound to the hierarchy.

As a result, one year latter, Luther was summoned to a council. The emperor of the “Holy Roman Empire,” Charles V, promised Luther a safe journey to and from the council. Luther’s friends reminded him John Huss received a similar promise, and he ended up being burned at the stake. They earnestly warned him, fearing he would never return alive. Yet, with great courage, Luther accepted the invitation and stood trial for his beliefs. The council demanded that he recant the “heresy” of his writings, but his response was that he would gladly give up anything they could prove was wrong through the scriptures. Unwilling to debate the issues with him, the council demanded a direct answer to the demand. The earliest printed version of his answer was as follows:

“Since your Majesty and your lordships desire a simple reply, I will answer without horns and without teeth. Unless I am convicted by Scripture and plain reason – I do not accept the authority of popes and councils, for they have contradicted each other – my conscience is captive to the Word of God. I cannot and I will not recant anything, for to go against conscience is neither right nor safe. Here I stand. I cannot do otherwise. God help me. Amen.”[1]

He was “kidnapped” by an armed band of his friends on his way home. They said it was for his own good and escorted him back to the castle at Wartburg. He hid for ten months while he translated the New Testament into German. Despite being excommunicated and under imperial ban, Luther emerged back into public preaching and continued unhindered. Charles V intended to invade Germany to arrest him, but he was conveniently distracted by the Islamic Turks trying to enter the Empire from the south, as well as having difficulties with the king of France. During this delay, graduates from the University of Wittenburg went everywhere preaching reformation. As the German princes sponsored and supported it, Lutheranism gained momentum daily.

(To be continued next week)

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[1] Here I Stand; by Bainton, Roland H. (Nashville: Abingdon Press, 1950) p.185

Immutable Kingdom Part 26

The Immutable Kingdom – Part 26

By Scott A. Klaft

(Martin Luther, continued)

Observing how unhappy Luther’s spiritual life was, an official in the monastery suggested he begin to read the writings of the apostle Paul, thinking they would give him some peace of mind. Obtaining a copy of the scripture, Luther began his study of the grace of God, and in A.D. 1508, he came to a conclusion that changed the rest of his life: the Catholic system of “works of righteousness” was not in harmony with the New Testament teaching.

Advancing rapidly in the Augustinian Order of monks, Luther was in a position requiring him to make a trip in A.D. 1511 to Rome on business. Still loyal to the Pope, he wanted to visit all the shrines, and to derive every blessing from a visit to “the holy city.” While there, Luther became increasingly troubled by the immorality of the clergy. He was shocked when a priest laughed about not performing the “miracle” of transubstantiation, but gave the bread to the people anyway because they did not know the difference since the mass was said in Latin. In A.D. 1512, Luther gained his doctorate and was holding down three jobs by the time the sellers of indulgences came. He was lecturing at the University at Wittenberg, serving as the parish priest and as the inspector of monasteries for the Augustinian Order.

Outraged, and opposed to the sale of Indulgences, on October 31, 1517, Luther nailed the now famous Ninety-five Theses on the door of the Catholic Church building. This document stated his strong opposition to the sale of Indulgences and offered to debate publicly anyone who differed with him on any of the ninety-five points he listed. The same day, he sent a copy of the thesis to Archbishop Albert, and he preached a powerful sermon against the indulgences. Albert, being the one to begin the sale of indulgences in the first place in order to obtain a third province under his control, resented Luther’s blatant revolt against the hierarchy. Albert, however, could not stop the attention the Ninety-five Theses was now attracting in Germany.

A pamphlet-war ensued between Luther and the professor of theology, John Eck. After explaining his position to his fellow Augustinian monks, Luther found he had a significant following among them. By A.D. 1518, news of the Theses reached Rome, and the Pope sent an agent to settle the disturbance. When the meeting between the agent and Luther ended with the loss of tempers and shouting, Luther appealed to a general council to consider the issue. In A.D. 1519, the Pope sent another agent who was of more even temperament. He was able to convince Luther to be quiet on the issue on the condition that his critics would also be quieted. While those meetings were taking place, however, John Eck had challenged one of Luther’s followers to a debate. The young man, however, was lacking in skillful argumentation, and the likelihood that the debate would go against him was high. Luther decided he must be the one to accept the challenge.

In the course of the debate, which began June 27, 1519, Luther was faced with the necessity of deciding where the final authority in religion resides. Eck said that authority rests in the church, showing how Luther’s views were like those of John Huss. He contended that Luther was also a heretic because he rejected the authority of the council when it deviated from the scripture. Luther was forced to re-examine and see the logical end of his position; he was proud to defend the integrity of the scripture, and to defy the councils and hierarchy. When the Pope excommunicated him, Luther showed his contempt by parading his students through the streets and publicly burned the document. For good measure, he threw in a copy of the Catholic cannon law as well as other writings of men.

(Continued Next Week)