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HISTORY of Christian Theology

The Early Protestant Reformation

Albrecht of Brandenburg bought the office of archbishop of Mainz in Germany from the pope when he was only sixteen years old, which was against canon law because he was underage. He did not have the money to pay the pope, so he borrowed it from the large Fugger Bank of Augsburg.
Albrecht von Brandenburg
When Albrecht could not repay the loan, the head of the bank, Jacob “the Rich,” pressed the young archbishop. Albrecht turned to the Pope for help. Pope Leo X had his own financial problems because of the cost of constructing the new Saint Peter’s Cathedral. So the pope suggested they offer a huge indulgence sale and split the proceeds to solve both their financial problems. They hired the successful indulgence salesman Johannes Tetzel to conduct the sale.1

Tetzel was successful because he abused the system by promising things beyond what the indulgences offered. His jingle, “As soon as your coin in my coffer rings, a soul up from purgatory springs,” rang through the neighboring town of Wittenberg. Many of Luther’s parishioners purchased indulgences for deceased loved ones. Luther was concerned for the welfare of his flock, so he decided to speak out against Tetzel selling under false pretenses. Luther did not object to indulgences themselves but to Tetzel’s tactics and to the concept that the pope had the power to control and sell the merit accumulated in heaven.

Luther listed his objections in his famous ninety-five theses and sent them to the Archbishop of Mainz, not knowing he had sponsored the sale. The archbishop forwarded Luther’s objections to the pope, who at first ignored them as just some innocuous dispute between a jealous Augustinian monk (Luther) and a competing Dominican monk (Tetzel). However, according to legend, Luther nailed his ninety-five theses to the door of the cathedral as an invitation to other clergy to have a disputation (debate) regarding these points of doctrine. No one took him up on the offer, but his list was printed and widely distributed, creating quite a stir which dramatically hindered sales. Emperor Maximilian I informed the pope that the controversy was serious and that people in Germany were taking sides. When proceeds dropped and the emperor expressed concern, Rome finally took notice.

Cajetan and Luther

The papacy was very sensitive to challenges to its authority, especially in light of the recent controversies involving the Babylonian captivity and papal schism. The papal theologian took Luther’s open critique as an attack on the institution of the papacy and reacted accordingly. The pope appointed Cardinal Thomas Cajetan in Augsburg to adjudicate the matter. Luther and Cajetan met three times without reconciliation. Cajetan ordered Luther to submit to the authority of the pope, which Luther refused to do unless Cajetan could convince him he was wrong. Cajetan referred to canon law and Church rulings collected by Peter Lombard, which Luther refused to accept, insisting on proof from scripture, which Cajetan could not provide. Consequently, Luther appealed directly to the pope. A month later, the papacy issued decrees claiming the pope’s authority exceeded that of the Bible and that he was infallible in matters of faith, claims that had never been made before. Luther then appealed to a general council of the Church. He had tapped into the unresolved tension between the papacy and the bishops regarding the seat of ultimate authority: general church councils or the papacy.

Luther was eloquent and dynamic, and the dispute grew from being solely about indulgences to questioning papal authority. In actuality, the Protestant Reformation was largely a dispute about authority. Previously, the power struggle had been between the Church and secular authorities. Now, the right of individuals was vying for ultimate control. Additionally, tradition previously exercised dominion over the Bible because it interpreted scripture. Now, Protestants claimed that all authority rested in the Bible alone, not with tradition.

With this increased visibility, the conflict between Luther’s teachings and Catholic theology became more apparent. Catholic theologian Johannes Eckius (also known as Eck) challenged one of Luther’s colleagues, Andrew Carlstadt to a debate on free will, which Luther attended. Carlstadt echoed Luther’s sermons stating that after the fall, human nature had become so depraved that men did not have the capacity to choose God’s will. Eck insisted that our free will cooperates with God’s grace to produce good works and that we have the power to choose good or evil.

Eck then drew Luther into a debate that Luther thought was primarily going to be about indulgences and his ninety-five theses. But Eck turned it into a debate about papal authority and infallibility. Under intense expert questioning, Eck was finally able to get Luther to admit he did not believe that the pope was infallible and that his authority was not superior to that of the Bible. Luther disputed Eck’s assertion that Jesus’s statement “Thou art Peter, and upon this rock I will build my church” gave the pope absolute authority. Luther countered that both Paul and Peter himself said that Jesus was the foundation and chief cornerstone of the Church, and even if the reference to Peter meant Peter had the authority as Eck said, it should be strictly construed to apply to Peter personally. Luther later mentioned that this debate with Eck helped crystalize Luther’s doctrine known as the priesthood of all believers, and the pope was the biblical anti-Christ.

After this debate, Luther became a national figure whom the papacy felt compelled to silence. In July 1520, the pope issued a bull (edict) condemning a number of Luther’s tenets as heresy. He ordered Luther’s books burned and demanded that he confess his faults and beg for forgiveness within sixty days or he would be excommunicated. Luther was incensed and burned the bull in a public demonstration of defiance and of his decision to leave the Church.

Luther was a good politician. Just as Paul had capitalized on the conflict between the Sadducees and the Pharisees during his trial, Luther leveraged the tension between the German princes and Rome. Drawing on ideas championed by Wycliffe and Hus, in 1520, Luther wrote three works addressed to the nobility of Germany, giving them a legitimate excuse to hold the churches in their domain independent of Rome and thus retain more power and money in Germany. In these three books, Luther laid out his position on a number of key issues. He rejected the pope’s authority to rule the church. He rejected the sacramental status of ordination in favor of a priesthood of all believers, stating that clergy did not possess any special magical power and should not have an exalted social status. He rejected the sacramental status of confirmation, last rites, and marriage. He rejected the miracle of transubstantiation of the Eucharist in favor of the concept of consubstantiation which held that the blood and body of Christ was always present in the bread and wine. Luther argued that individuals had intelligence and could understand the Bible themselves without the Church interpreting it for them. And last but not least, he laid out his theology of salvation by faith alone. This pleased several of the princes (regional secular authorities) including Luther’s protector Frederick the Wise, the ruler of Saxony and one of the seven electors of Germany who selected the emperor.

On January 4, 1521, Luther was officially excommunicated for heresy and for violating the majesty of the pope. However, Luther had previously appealed to a general council of the Church, so many persons saw this as a papal act of overreach and an affront to the German churches. It is important to understand that Europe was Christendom and baptism into the Church was synonymous with becoming a citizen. When a person was excommunicated, he became an outlaw, subject to arrest and entitled to a trial. Because of the seriousness and public nature of the dispute, the Church did not want to rely on a local magistrate to try Luther’s case, so the imperial officials set his hearing to take place in the City of Worms at the Imperial Diet (council). At first Luther refused to attend, remembering what had happened to Hus when he was summoned to Rome. Eventually he consented after he was granted safe passage to and from the national assembly. All along his journey, people flocked to cheer him on as a national hero.

At the Diet in Worms, Luther faced the emperor Charles V, the imperial lawyer and the Vatican legate. Luther was given twenty-four hours to respond to the lawyer’s demand that he recant his objectionable teachings or face extreme punishment (potential death). The next day, Luther echoed the words of Hus, proclaiming:

I cannot submit my faith either to the pope or the council, because it is as clear as the day that they have frequently erred and contradicted each other. Unless, therefore, I am convinced by the testimony of scripture, or by the clearest reasoning—unless I am persuaded by means of the passages I have quoted—and unless they render my conscience bound, by the word of God, I cannot and will not retract, for it is unsafe for a Christian to speak against his conscience. Here I stand, I can do no other, may God help me! Amen.2

After the sentence was passed declaring Martin Luther an outlaw, he set off to return to Saxony under his pass of free conduct. However, Fredrick the Wise had arranged for Luther to be abducted and taken to hide at the castle in Wartburg, where he assumed a fake identity. The reformation movement that Luther began spread rapidly throughout Germany, especially in the north. Many of the German princes seized on this opportunity to reject papal control and stop money flowing out of their realm to Rome. Many humanists followed Luther because of his call for the laity to have access to read the Bible and for its translation into their native tongue. His theological ideas resonated with a populace who had been oppressed by the penitential sacramental system of the clergy. Others looked at him as a patriot defying the foreign emperor from Spain.

However, Luther’s revolutionary flames turned into a raging, out-of-control fire. First, the rulers of small independent German states, referred to as knights, used Luther’s ideas to justify their revolt and attempted to seize Church property in an effort to survive the high inflation brought on by the influx of gold and silver from the New World and by the increasing demand for goods and services. After this revolt was defeated, the peasants rose up. They were upset that rulers throughout the continent raised taxes on the poor peasants to compensate for high inflation. The peasants also faced higher food costs without a comparable increase in wages. They were also angered that serfdom had been reinstated during the labor shortage brought on by the bubonic plague and remained in place after the population had revived. Serfdom bound peasants to work the land where they lived, turning them into de facto slaves. The peasant revolt was massive and violent, and they used Luther’s words of equality and freedom as their rallying cry. Luther was horrified. He came out of hiding and tried to pacify the horde. When that did not work, he told the civil authorities they were justified in using violence to sustain order. Tens of thousands of peasants were killed.

Free Will versus Predestination

The Catholic humanist reformer Erasmus became concerned with the popularity of Luther’s ideas, so he published a book titled On the Freedom of the Will, stressing that we all have free will to decide whether we will choose to obey Gods commandments or choose evil; why would God even command anything if it were literally impossible for us to obey? Luther responded by writing his own book, On the Bondage of the Will, in which he argued that we rob God of his omnipotence if we contribute to our salvation in any way. He asked, “If we contribute to our salvation, then we are effectively saving ourselves. What’s the point of God then?”2

Creation of the Distinct Lutheran Church

Luther originally thought that a grassroots approach would be the best way to establish his vision of a new church structure. He thought that just hearing his gospel message of hope based on faith and scripture alone and a priesthood of all believers would be sufficient to transform society. But the peasant revolt changed his mind. He realized that the uneducated populace had misinterpreted his writing. His original idea of simply teaching his gospel message needed more structure in order to be effective. So he changed his focus to convert the princes. Many of the princes were glad to oblige, particularly in northern Germany. The religion of the prince became the state religion of territory, with the territorial leader becoming the head of the church in his domain. Consistory councils, consisting of lay and clerical members, assisted the territorial head in governing the churches in their region to establish a sermon-oriented church instead of a liturgical one. This process became known as the Magisterial Reformation. Luther remained in the background providing theological support, writing hymns and a catechism, and translating the Bible into German.

Luther’s Magisterial Reformation was successful largely because of the fact that the Holy Roman Empire had no functional central government. The emperor, Charles V, was distracted with his territorial disputes with France and the pope, along with the Ottoman Turks’ invasion on the eastern borders threatening Vienna, and he needed the support of the Lutheran princes. So he made concessions granting them power over religion in their respective domains. However, in 1529, after Charles V had conquered Italy, captured Rome, and put the pope under house arrest, he felt that he no longer needed the support of the Lutheran princes in Germany. Another council was called at the city of Spire which the emperor did not even attend. There, the message was delivered that the emperor had reneged on his previous concessions granting the princes control over the church in their territories. The Lutheran princes stormed out in protest and were called Protestants. The name stuck, and the various denominations that broke off from the Catholic Church were thereafter called Protestants.

The Pandora’s box had been opened. Other groups broke away from the Catholic Church in Switzerland, where the Anabaptist (re-baptizers) movement sprang up, and King Henry VIII proclaimed himself the head of the Church of England. The German Lutheran princes met in the town of Smalcald, formed a league to oppose the emperor, and solicited other kings to join them. Over the next century, war and various treaties were made, eventually leading to the Peace of Westphalia in 1648, which established an enduring form of religious-political freedom.

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1 The facts of this chapter are widely known. Regardless, the author gives special acknowledgment to the following sources: Andrew C. Fix, The Renaissance, Reformation and the Rise of Nations, (The Teaching Company, 2009), Phillip Cary, Luther: Gospel, Law, and Reformation, (The Teaching Company, 2004); Brad S. Gregory, The History of Christianity in the Reformation Era, (The Teaching Company, 2001); Molly Worthen, The History of Christianity II: From the Reformation to the Modern Megachurch, (The Teaching Company, 2017); B. H. Roberts, Outlines of Ecclesiastical History, (Deseret Book, 1979).

2 B.H. Roberts, Outlines of Ecclesiastical History, (Deseret Book, 1979), 233.

IMAGES:

Wartburg Castle in Eisenach (Thuringia, Germany), Photograph by A. Savin, 2020, [PD Wikipedia Free Art License]

Portrait of Cardinal Albrecht of Brandenburg, by Lucas Cranach the Elder aft. 1529, Jagdschloss Grunewald Collection, [PD-US]

Martin Luther in front of Thomas Cajetan, by Ferdinand Pauwels, 1872, Wartburg-Stiftung Collection, [PD-US]

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