| 33. The Theses-Controversy. 1518. | ||||
Luther's Sermon vom Ablass und Gnade, printed in February, 1518 (Weimar ed. I. 239-246; and in Latin, 317-324); Kurze Erklaerung der Zehn Gebote, 1518 (I. 248-256, in Latin under the title Instructio pro Confessione peccatorum, p. 257-265); Asterisci adversus Obeliscos Eckii, March, 1518 (I. 278-316); Freiheit des Sermons paepstlichen Ablass und Gnade belangend, June, 1518, against Tetzel (I. 380-393); Resolutiones disputationum de indulgentiarum virtute, August, 1518, dedicated to the Pope (I. 522-628). Letters of Luther to Archbishop Albrecht, Spalatin, and others, in De Wette, I. 67 sqq. | ||||
Tetzel's Anti-Theses, 2 series, one of 106, the other of 50 sentences, are printed in Loescher's Ref. Acta, I. 505-514, and 518-523. Eck's Obelisci, ibid. III. 333. | ||||
On the details of the controversy, see Juergens (III. 479 sqq.), Koestlin (I. 175 sqq.), Kolde (I. 126 sqq.), Bratke, and Dieckhoff, as quoted in 31. | ||||
The Theses of Luther were a tract for the times. They sounded the trumpet of the Reformation. They found a hearty response with liberal scholars and enemies of monastic obscurantism, with German patriots longing for emancipation from Italian control, and with thousands of plain Christians waiting for the man of Providence who should give utterance to their feelings of indignation against existing abuses, and to their desire for a pure, scriptural, and spiritual religion. Ho, ho! exclaimed Dr. Fleck, the man has come who will do the thing. Reuchlin thanked God that the monks have now found a man who will give them such full employment that they will be glad to let me spend my old age in peace. 19 | ||||
But, on the other hand, the Theses were strongly assailed and condemned by the episcopal and clerical hierarchy, the monastic orders, especially the Dominicans, and the universities, in fact, by all the champions of scholastic theology and traditional orthodoxy. Luther himself, then a poor, emaciated monk, was at first frightened by the unexpected effect, and many of his friends trembled. One of them told him, You tell the truth, good brother, but you will accomplish nothing; go to your cell, and say, God have mercy upon me. 19 | ||||
The chief writers against Luther were Tetzel of Leipzig, Conrad Wimpina of Frankfurt-on-the-Oder, and the more learned and formidable John Eck of Ingolstadt, who was at first a friend of Luther, but now became his irreconcilable enemy. These opponents represented three universities and the ruling scholastic theology of the Angelic Doctor St. Thomas Aquinas. But they injured their cause in public estimation by the weakness of their defence. They could produce no arguments for the doctrine and practice of indulgences from the Word of God, or even from the Greek and Latin fathers, and had to resort to extravagant views on the authority of the Pope. They even advocated papal infallibility, although this was as yet an open question in the Roman Church, and remained so till the Vatican decree of 1870. | ||||
Luther mustered courage. In all his weakness he was strong. He felt that he had begun this business in the name and for the glory of God, and was ready to sacrifice life itself for his honest conviction. He took comfort from the counsel of Gamaliel. In several letters of this period he subscribed himself Martinus Eleutherios (Freeman), but added, vielmehr Knecht (rather, Servant): he felt free of men, but bound in Christ. When his friend Schurf told him, They will not bear it; he replied, But what, if they have to bear it? He answered all his opponents, directly and indirectly, in Latin and German, from the pulpit and the chair, and through the press. He began now to develop his formidable polemical power, especially in his German writings. He had full command over the vocabulary of common sense, wit, irony, vituperation, and abuse. Unfortunately, he often resorted to coarse and vulgar expressions which, even in that semi-barbarous age, offended men of culture and taste, and which set a bad example for his admirers in the fierce theological wars within the Lutheran Church.19 | ||||
The discussion forced him into a conflict with the papal authority, on which the theory and traffic of indulgences were ultimately made to rest. The controversy resolved itself into the question whether that authority was infallible and final, or subject to correction by the Scriptures and a general Council. Luther defended the latter view; yet he protested that he was no heretic, and that he taught nothing contrary to the Scriptures, the ancient fathers, the oecumenical Councils, and the decrees of the Popes. He still hoped for a favorable hearing from Leo X., whom he personally respected. He even ventured to dedicate to him his Resolutiones, a defence of the Theses (May 30, 1518), with a letter of abject humility, promising to obey his voice as the very voice of Christ.19 | ||||
Such an anomalous and contradictory position could not last long. | ||||
In the midst of this controversy, in April, 1518, Luther was sent as a delegate to a meeting of the Augustinian monks at Heidelberg, and had an opportunity to defend, in public debate, forty conclusions, or, theological paradoxes, drawn from St. Paul and St. Augustine, concerning natural depravity, the slavery of the will, regenerating grace, faith, and good works. He advocates the theologia crucis against the theologia gloriae, and contrasts the law and the gospel. The law says, 'Do this,' and never does it: the gospel says, 'Believe in Christ,' and all is done. The last twelve theses are directed against the Aristotelian philosophy.20 | ||||
He found considerable response, and sowed the seed of the Reformation in the Palatinate. Among his youthful hearers were Bucer (Butzer) and Brentz, who afterwards became distinguished reformers, the one in Strassburg and England, the other in the duchy (now kingdom) of Wuertemberg. | ||||