The Spark

This may have never happened…and if it did, it wasn’t like this.

Rebel in the Ranks: Martin Luther, the Reformation, and the Conflicts That Continue to Shape Our World, by Brad S. Gregory

Gregory’s book can be considered in two parts: first, the history; second, the ramifications that extend even to us today.  I thought I would knock out the history in one or two posts.  Well, this is my fourth post on the book, and I am still in the opening pages of the first chapter.  In this section, Luther goes public.

In September 1517, a one-page broadsheet was printed: Luther’s A Disputation against Scholastic Theology.  In this broadsheet, Luther – a humanist – lists the specific propositions to be argued over; a central practice of scholasticism!  This, in order to criticize scholasticism itself!

He condemns theologians’ reliance on Aristotelian categories.  “No one can become a theologian,” Luther argues, “unless he becomes one without Aristotle.”  Indeed, “the whole Aristotle is to theology as darkness is to light.”

This conforms to Luther’s study of scripture and his love for certain passages of Augustine.  In Luther’s view, no matter how hard you try you cannot improve yourself on your own.  This runs contrary to Aristotle and his views on form, matter, and cause.

While provocative, Luther’s comments are not unheard of.  He isn’t the first humanist to challenge the scholastics – Erasmus was a far more well-known humanist of the time, yet no revolution followed him.  Luther’s own senior colleague at Wittenberg, Andreas Bodenstein, published against scholastic theology just a few months earlier.  Luther concludes his argument with a statement that he does not believe that he has said anything not in agreement with the Catholic Church.

In any case, Luther remains invisible.  He follows up with some writing about indulgences – not fully against the practice, but only that this practice has been sometimes abused. 

Two years earlier, Pope Leo X proclaimed an indulgence to help build St. Peter’s Basilica in Rome – to make a long story short, the Pope trades a dispensation to Albrecht (for holding multiple offices) in exchange for a large payment.

Frederick of Saxony, Luther’s princely protector, is concerned that this payment will drain money from his lands – and why should this go for Rome?  Luther writes to Albrecht – withdraw your indulgence pamphlet, for the sake of your own reputation.  In the same letter, Luther invites Albrecht to examine a series of propositions: his Ninety-Five Theses.

It is known with certainty that Luther sent his propositions to Albrecht.  It is not known with certainty if Luther nailed these to the door of Frederick’s castle church.  But even if he did, this was not as dramatic or defiant a step as is often portrayed.  Posting theses for academic debate on church doors was commonplace – somewhat like a professor posting an announcement on the faculty bulletin board.

Whether posted or not, the theses were printed: multiple times in Latin, in various cities throughout a wide geographical area.  Editions in German were printed, but apparently not at Luther’s direction.  This translation in German – available to a much broader segment of the population – might have been the actual spark of the Reformation.  A few weeks after the thud of his Disputation, Luther was suddenly a well-known public figure.

At first sight, his theses were not revolutionary: they assumed papal authority; indulgences are legitimate; purgatory is real; intercessory prayer works.  His main target is careless dispensation of indulgences by some preachers – none named. 

There are, of course, some cutting propositions.  However, Luther’s position as a professor of theology means that he can float propositions for debate without owning them – such propositions are often made, and not necessarily as the assertions of the author.  Again, as a humanist and against scholastic theology, Luther is proposing scholastic debate on these matters.

However, Luther does implicitly address the scope and character of papal authority:

Ten theses in a row begin with the assertive phrase, “Christians are to be taught…”  By Christians, Luther means the laity – seemingly implying that they aren’t already being taught correctly.  Eight consecutive statements near the end are couched as “truly sharp questions of the laity,” in the voice of laypeople posing questions to the pope.  These questions target papal avarice….

Why doesn’t the Pope – wealthier today than “the richest Crassus” – construct the Basilica with his own money rather than the money of the poor faithful?

Being available in German, these words gave spark to the fuel that many Christians were already carrying.

Conclusion

Albrecht forwards Luther’s letter to the theological faculty at the University of Mainz.  They sound caution, but do not immediately condemn Luther’s statements.  As the issues are much broader than provincial concerns, they advise Albrecht to send a copy to Rome.

Albrecht won’t hear back from Rome until the following summer.  By then, Luther’s spark has become a conflagration; Luther is no longer an unknown, toiling obscurely in Wittenberg.  Those days are long behind him.

Epilogue

As we advance in the book, we will see Frederick’s protection of Luther.  It is a curious intersection of this history: payments demanded from Frederick by the Church; Frederick’s concern about what these payments will do to his own finances and that of his principality; Luther on the faculty of Frederick’s university; Luther writing against indulgences.

I do not suggest Luther’s insincerity.  I only note this intersection.