Collected Works of Martin Luther

by Martin Luther

  Origin and Early Outbuilding of the New Idea of the Church

  A curious psychological process accompanies the growth of Luther’s idea of the Church. We know that, even long after he had fallen a victim to his theory of justification by faith alone, he had still no thought of breaking away from the Church’s communion or of questioning the conception then in vogue of the Church. It was only when the olden Church refused to come over to his new doctrine and prepared to condemn it, that he decided, after great struggles within, to cut himself adrift, and it was in order to justify this step to himself and to vindicate it to the world that he gradually formed his new views on the Church. (Cp. above, vol. i., ff.)

  Characteristically enough we find a first trace of what was to come, in his sermon on the power of the Papal Ban, which he published in Latin in 1518 and in German in the following year. Here, of course, he had to deal with the question of the effects of the threatened excommunication; in so doing he reached the false proposition, censured amongst his 41 errors in the Bull Exsurge Domine of May 16, 1520: “Excommunications are merely outward penalties and do not rob a man of the Church’s common spiritual prayers.” Not long after, according to his wont, he went a step further. Among the condemned Theses we find the paradoxical one: “Christians must be taught to love excommunication rather than to fear it.”

  At Dresden on July 25, 1518, when he was found fault with on account of his Wittenberg Sermon on Excommunication (which was then probably not yet known in its entirety), he seems to have shown scant respect for the supreme authority in the Church. Emser, his then opponent, writes expressly that Luther had declared he cared nothing for the Pope’s Ban.

  Some weeks later, on Se, Luther himself wrote to Staupitz, his superior, that his conscience told him he was in the right and with the truth on his side; “Christ liveth and reigneth yesterday, to-day and for ever”; he also tells him, that, in his “Resolutions,” and in his replies to Prierias he had spoken freely, and in a language that would wound the Romanists, and that he was ready, nay anxious, to give the brassy Romans an even ruder German answer in the service of Christ, the Shepherd of the people. “Have no fear; I shall continue untrammelled my study of the Word of God without any fear of the citation [to Augsburg].”

  During the negotiations in the presence of Cajetan at Augsburg we can see even more clearly how Luther stood under the spell of his idea, that the only Church was a spiritual one, and that, even should he break away from ecclesiastical authority by rising against the Ban, he would still remain in this Church.

  It was after his return from Augsburg, during the stormy days when he appealed “from the Pope to a General Christian Council,” i.e. in the winter of 1518, that he discovered the true “Antichrist” who reigned at Rome. This discovery deprived him of the last vestige of respect for the authority of the Church and for her head. His own inward state when he made this discovery was one of curious turmoil. In his letter to Link, of Dec. 11, 1518, we hear him speaking of his commotion of mind, of new projects just on the point of birth which would show that, so far, he had hardly made a serious beginning with the struggle; he had a “premonition” then that Antichrist described by St. Paul (2 Thes. ii. 3 ff.) was seated in Rome where he behaved even worse than the Turk. At the beginning of 1519 with bated breath he announced to his friends the impending war on all the Papal ordinances.

  Thus, even previous to the Leipzig Disputation, he must have busied himself with his new idea of the Church.

  It was, however, only during the Disputation that, pressed hard by Eck, he was induced to deny openly the Primacy and to proclaim his belief in an invisible Church controlled by no authority. In the Disputation on July 4 and the following days, he attacked the divine institution of the Pope’s authority, asserted that even Œcumenical Councils could err, and, on July 6, declared that the Council of Constance had actually done so in rejecting the doctrine of Hus that there is “a Holy Catholic Church which is the whole body of the elect.”

  In thus cutting the idea of the Church to his own measure, Luther had reached the Husite theory of the predestined as the sole members of the Church. “Luther found in this his own view of the Church, for, according to him, on the one hand there was no need of submission to Rome, and, on the other, only the real Christians and the elect were actual members of the Church.” In the “Resolutions,” which he published at the end of August immediately after the Disputation, he adheres to the statement that even Œcumenical Councils had erred and that, even on the most important questions of the faith. Still, strange to say, he does not think there is any reason for fearing that the Church had been forsaken by the Spirit of Christ, for by the Church was to be understood neither the Pope nor a Council. Here we have the basis of his new idea of the Church.… It is combined with another idea towards which he had long been drifting, viz. of seeing in Holy Scripture the sole source of faith. In the “Resolutions” he says: “Faith does not spring from any external authority but is aroused in the heart by the Holy Ghost, though man is moved thereto by the Word and by example.” Wherever Luther’s doctrine is believed, there is the Church.

  The Papal Bull of 1520 condemned among the other selected theses of Luther’s, his attack on the Primacy and the Councils, though saying nothing of his doctrine of the Church, then still in process of growth. “The Roman Pope, the successor of Peter,” so the 25th of these condemned Theses runs, “is not the Vicar of Christ set over all the Churches throughout the whole world and appointed by Christ Himself in the person of St. Peter.” And the 29th declares: “It is open to us to set aside the Councils, freely to question their actions and judge their decrees and to profess with all confidence whatever appears to be the truth whether it has been approved or reproved of any Council.”

  The originator of principles so subversive to all ecclesiastical order had perforce to reassure himself by claiming freedom in the interpretation of Scripture.

  Hence, for himself and all who chose to follow him, he set up in the clearest and most decided terms the personal reading of the written Word of God, above all tradition and all the pronouncements of the teaching office of the Church; in this he went much further than he had done hitherto in the questions he had raised concerning justification, grace, indulgences, etc. It is easy to understand why it was so necessary for him to claim for himself a direct enlightenment by the Spirit of God in his reading of the Bible; in no other way could he vindicate his daring in thus setting himself in opposition to a Church with a history of 1500 years. At the same time he saw that this same gift of illumination would have to be allowed to others, hence he declared that all faithful and devout readers of the Bible enjoyed a certain kind of inspiration, all according to him being directly guided by the Spirit into the truth without any outward interference of Church doctrine, though the first fruits of revelation belonged to him alone.

  By thus exalting the personal element into a principle, he dealt a mortal blow at the idea of a Church to whom was committed the true interpretation of doctrine.

  Before pointing out, how, in spite of the boundless liberty proclaimed by Luther, he nevertheless was anxious to retain some sort of Church in the stead of the ancient one, we may here put on record certain statements of his on the illumination of the individual by God that have not as yet been quoted; albeit difficult to understand this is of the very essence of Lutheranism and quite indispensable to the new doctrine of an invisible Church.

  According to the “Resolutions” he published after the Leipzig Disputation, every man is born into the faith through the Evangel owing to the bestowal of certainty from on high without the intervention of the Church’s authority or of any doctrine outwardly binding upon him. Satan and all the heretics, so he declares, could not have forged a more dangerous opinion than that in vogue among Catholics concerning the relations between the Church’s authority and the Bible Word; needless to say Luther makes out that, in their opinion, the Pope was put above the Written Word and even above God Himself. The genuine
Catholic doctrine, viz. that the Church is the guardian of the true sense of Holy Scripture and at the same time a witness to the faithful of the authenticity and inspiration of the Holy Books, is indeed poles asunder from the teaching foisted on her. Moreover, it is in these very Resolutions to the Leipzig Disputation that Luther disparages the Epistle of James, arguing that its style falls far short of the apostolic dignity and could in no way compare with that of Paul. Here the “freedom” which he exalts into a principle already begins to undermine his new foundation, viz. the Bible itself.

  Not long after this, in 1520, he lays claim in his “Von dem Bapstum” and “De captivitate Babylonica,” to having been instructed solely by the Holy Ghost and out of the Bible regarding the sense of Holy Scripture.

  In the “De captivitate Babylonica” he teaches: the faithful who surrender themselves to the Spirit of God and allow Him to work upon them through the “Word” (he calls them the Church), received from the same Spirit an infallible sense and an inspiration by which to judge of doctrine, a sense which is indeed not susceptible of proof yet which creates absolute certainty. The same thing held good here as in the case of the truth, of which Augustine had said, that the soul was so laid hold of and carried away by it as to be enabled by its means to judge of all things, though unable to prove the truth itself which nevertheless it was forced to acknowledge with an infallible certainty. Luther also appeals as a comparison to the evidence of certain fundamental truths of mathematics or philosophy. This would at first sight make it appear as though he excluded arbitrary freedom in the interpretation of the Bible, since the mind must necessarily bow to such logical and unquestionable truths as he instances; this is, however, not the case, and we may recall what a wide field he opened up for delusion in this matter of inspiration.

  When he teaches that the perception of the truth of religion penetrates into every Christian soul as the direct result of a certainty operated by God Himself we must, in order to understand him, keep in view the other points of his teaching, above all his opinion of man’s utter incapacity to do what is good, the depravity of man’s mental powers, his lack of free-will and absolute passivity under the hand of God. Above all he needed some such theory in order to justify his attack on the olden conception of the Church and to defend his own alleged certainty.

  The universal priesthood also serves him as a prop for his idea of the Church. This priesthood, with the right to judge of doctrine, such as he pictures in his “To the German Nobility” and “On the Freedom of a Christian Man,” was a logical outcome of the above doctrine of inspiration and of his own inclination to break away from the olden Church. It gave to all complete independence in spiritual and ecclesiastical matters.

  The above writings were followed in 1521 by his “Ad librum Ambrosii Catharini Responsio.” Here he treats in detail of the Church, and of Christ the spiritual and invisible rock on which alone she is built (without Peter and his successors); the Church’s nature is therefore spiritual and invisible; he emphasises anew the right of all the faithful individually to disregard all teaching authority and to give ear to the voice of the Holy Ghost Who speaks inwardly through the Evangel, and thus brings forth, nourishes, educates, strengthens and preserves the true Church. In this work Luther is, however, already at greater pains to bring down the Church to the region of the visible; he points out that at least she possesses visible elements, Baptism, the Supper and the Gospel. Nevertheless, direct inspiration of the Holy Ghost still looms large in the “Responsio” as we may gather from the elucubrations embellished with Bible texts in which he declares that the Papal Antichrist had been foretold in the Word of God and his appearance and workings even described in detail.

  In “Von Menschen leren tzu meyden” (1522), which is still saturated with the spirit of the Wartburg he had just left, he insists that: “Each one must simply believe that it is God’s Word because he feels in his heart that it is the truth, even should an angel from heaven or all the world preach the contrary.” — His writing of 1523, “Das eyn Christliche Versamlung odder Gemeyne Recht und Macht habe alle Lere zu urteylen,” etc., was intended to promote unfettered freedom of spirit, but, of course, only in the interests of the removal of the Popish-minded clergy, for, naturally, there could be no question of such freedom being used against Luther, or of anyone setting himself up as judge of Luther’s new doctrine. Here, and even more strongly in the “De instituendis ministris Ecclesiæ,” which he published in the same year, he starts again from the standpoint of the universal priesthood; this was inconsistent with the clerical order of the Popish Church; by it every man was qualified to decide independently on doctrine in accordance with Scripture; but whoever preached openly in the Church of God only did so as representing the others and at their request; hence no preacher was to be at the head of any congregation unless the latter wanted him, and, taught by the unction of the Holy Spirit, found his doctrine right. A Christian might also, so he continues, whether amongst other Christians or amongst those who had formerly been unbelievers, instruct his fellow-men in the Gospel merely by virtue of his Christian calling; anyone, if he detected the ordinary teacher in error, might stand up and teach without any call, as the Apostle says (1 Cor. xiv. 30) “if anything be revealed to another, let the first hold his peace.”

  But how is a man to be so certain in his heart as to be able to come forward in this way? “You can then be certain of the matter if you are able to decide freely and surely and to say this is the pure and simple truth, for it I will live or die, and whoever teaches otherwise, whatsoever be his title and standing, is accursed.”

  It would be a waste of words to point out that this was to deal a death-blow at the olden conception of the Church.

  Startling, nay, utterly stupefying, is the sharp contrast all this presents to Luther’s later attitude already described above (p, 251, 262). There we have a rigid, coercive Church held fast in the ban of the Wittenberg doctrine, whereas here, in the days of the early development of Lutheranism, we find an exuberant wealth of individual freedom which scoffs even at the possibility of any ecclesiastical order.

  Only a dreamer and hot-head like Luther could have seen in such an individualism, where each one is teacher and priest, anything else than chaos.

  Luther’s expectations in those early days were strange indeed and quite incapable of realisation; not only were all delusions to be excluded but everything, as he says of the enduring of opposition, was to be done “decently and piously”! If he is really speaking in earnest, then he shows himself a hermit utterly ignorant of human nature. And yet even in the seclusion of the convent walls, the greatest enthusiast should have seen that this was not the way to form a congregation on earth of believers, or anything resembling a Church.

  We can, nevertheless, easily understand, to cite Möhler in confirmation of what has been said, “how the doctrine in question could, nay, had to, arise in Luther’s mind: Since the authority of the existing Church was against him he had perforce to seek for support in the authority of God working directly in him.… He saw no other way than to appeal to an intangible, inward authorisation.” — This he then proceeded to work out into a system for the other believers. “In the fashion of the true demagogue he flatters every Christian and invests him with such perfection as any unprejudiced mind must repudiate on the most cursory glance into his own heart.”

  The truth is, the doctrine put forward by Luther against the Church, i.e. that Holy Scripture is the sole judge, has no meaning except on the assumption of a certainty through direct divine illumination.

  Luther was quite right in declaring Holy Scripture to be the source of the doctrine of salvation; but it was a very different thing to assert that Holy Writ is the judge which determines what is the doctrine of salvation contained therein. He only reached the latter assertion by taking for granted the direct action of God in man for imparting a knowledge of the true sense of Scripture. Hence in his statements on Holy Scripture we frequently find one thing strangely c
onfused with the other, the outward Book with the inward knowledge of the same, so that, as Möhler puts it, “the direct transmission of its contents to the reader is assumed in a quite childish fashion.” Even Köstlin has to admit this confusion, though he does so with reserve: “In Luther,” he says, “we see in many passages an intermingling of the pure Word and pure doctrine.”

  Luther’s Later Attitude Towards the Idea of the Church. Objections

  Henceforward there remained deeply rooted in Luther’s mind the conviction that the individual was taught by God and that this Divine enlightenment was always leading to the adoption of his own chief articles of faith and to the promotion of the Lutheran Church.

  There is no call to follow up this idea through all his various writings. We may, however, call to mind a remarkable and warlike statement with which, towards the end of his life, he sought to justify his attacks on the Pope and the ancient Church, and that, too, at a time when he must long since have been disappointed at the results of the freedom of judging which he had once allowed but had now already in many ways curtailed.

  In his “Wider das Bapstum vom Teuffel gestifft,” he quotes the words of Christ which refer to prayer in common: “Where two or three are gathered together in My name, there am I in the midst of them.” This leads him to conclude, strange to say, “that even two or three gathered together in Christ’s name hold all the power of St. Peter and all the Apostles.” And, at once, he proceeds in his old vein to declare that two or three, nay, even a single one, who has been enlightened by Christ, is as good a teacher as the whole Church, and, indeed, in certain cases, even takes precedence of her. “Hence it comes,” he says, “that, often, a man who believes in Christ has withstood a whole crowd … as the prophets withstood the Kings of Israel, the priests and the whole nation [to say nothing of Luther himself who had withstood the whole Church]. In short, God will not be bound as to numbers, greatness, height, power, or anything personal to man, but will only be with those who love and keep His Word even though they be no more than stable boys. What does He care for high, great and mighty lords? He alone is the greatest, highest and mightiest.” Thus he practically claims a Divine dignity for an undertaking such as his, and paints his career afresh as that of a prophet who had a right to exalt himself even over the topmost hierarchy; only that he invests all the faithful, and even the “stable boy,” with the like high calling.