. . . man’s will has some liberty to choose civil righteousness, and to work things subject to reason. But it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness. . . – Augsburg Confession, Art. 18: Of Free Will
The Reformation must be important – if it isn’t, then a lot of paper and ink, and human lives, have been wasted. For Rome, it must be doubly important because they expend so much energy on ecumenical efforts, encouraging us “separated brethren” to return to the ancient fold.
Here is a document written and disputed not quite a year from the day – October 31, 1517 – on which Luther posted his famous invitation to debate the 95 Theses. People are getting ready for – and already engaged in – a huge celebration of the 500th anniversary of this watershed event, and Pope Francis has commandeered a decided role in it. Perhaps he has climbed into the driver’s seat! Not only that, but Luther appears to have been rehabilitated by Rome; no longer a heretic, he is called a son of the Church. To me this is unjust, because though Luther left reluctantly at first, he left permanently, even ensuring that there were witnesses to record his dying words so that Rome wouldn’t be able to say he had recanted and returned to her on his deathbed. I know that the Lord will deal with all of this someday – Praise Him forevermore!
The Heidelberg Disputation was another step Luther took in his departure from Rome.
30 Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent, 31 because He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead.”
13 For He is coming, for He is coming to judge the earth.
He shall judge the world with righteousness,
And the peoples with His truth.
Following Luther’s proposal for a disputation on the subject of indulgences, the Augustinian Order, to which Luther belonged, was generally supportive of his views. The head of the order in Germany, Johannes Staupitz, called for a formal disputation to be attended by the leadership of the order, in which Luther would be provided a chance to expand upon his concern. The disputation took place at the meeting of the Augustinian Order, in Heidelberg, in April 1518. Luther’s opponents had been hopeful that Luther would be silenced, but Staupitz wanted to give Luther a fair hearing, since he was generally sympathetic with Luther’s views. At the meeting, Luther put forward a “theology of the cross” as opposed to a “theology of glory.” The disputation is, in many ways, more significant than the 95 theses, for they advanced Luther’s growing realization that the theology of late Medieval Roman Catholicism was fundamentally and essentially at odds with Biblical theology. As a result of the disputation, John Eck proposed a debate between himself and representatives of Luther’s views, which was held in Leipzig from June to July, 1519.
The Heidelberg Disputation
“Brother Martin Luther, Master of Sacred Theology, will preside, and Brother Leonhard Beyer, Master of Arts and Philosophy, will defend the following theses before the Augustinians of this renowned city of Heidelberg in the customary place, on April 26th 1518.
Distrusting completely our own wisdom, according to that counsel of the Holy Spirit, »Do not rely on your own insight« (Prov. 3:5), we humbly present to the judgment of all those who wish to be here these theological paradoxes, so that it may become clear whether they have been deduced well or poorly from St. Paul, the especially chosen vessel and instrument of Christ, and also from St. Augustine, his most trustworthy interpreter.
- The law of God, the most salutary doctrine of life, cannot advance man on his way to righteousness, but rather hinders him.
- Much less can human works, which are done over and over again with the aid of natural precepts, so to speak, lead to that end.
- Although the works of man always seem attractive and good, they are nevertheless likely to be mortal sins.
- Although the works of God are always unattractive and appear evil, they are nevertheless really eternal merits.
- The works of men are thus not mortal sins (we speak of works which are apparently good), as though they were crimes.
- The works of God (we speak of those which he does through man) are thus not merits, as though they were sinless.
- The works of the righteous would be mortal sins if they would not be feared as mortal sins by the righteous themselves out of pious fear of God.
- By so much more are the works of man mortal sins when they are done without fear and in unadulterated, evil self-security.
- To say that works without Christ are dead, but not mortal, appears to constitute a perilous surrender of the fear of God.
- Indeed, it is very difficult to see how a work can be dead and at the same time not a harmful and mortal sin.
- Arrogance cannot be avoided or true hope be present unless the judgment of condemnation is feared in every work.
- In the sight of God sins are then truly venial when they are feared by men to be mortal.
- Free will, after the fall, exists in name only, and as long as it does what it is able to do, it commits a mortal sin.
- Free will, after the fall, has power to do good only in a passive capacity, but it can always do evil in an active capacity.
- Nor could free will remain in a state of innocence, much less do good, in an active capacity, but only in its passive capacity.
- The person who believes that he can obtain grace by doing what is in him adds sin to sin so that he becomes doubly guilty.
- Nor does speaking in this manner give cause for despair, but for arousing the desire to humble oneself and seek the grace of Christ.
- It is certain that man must utterly despair of his own ability before he is prepared to receive the grace of Christ.
- That person does not deserve to be called a theologian who looks upon the »invisible« things of God as though they were clearly »perceptible in those things which have actually happened« (Rom. 1:20; cf. 1 Cor 1:21-25),
- he deserves to be called a theologian, however, who comprehends the visible and manifest things of God seen through suffering and the cross.
- A theology of glory calls evil good and good evil. A theology of the cross calls the thing what it actually is.
- That wisdom which sees the invisible things of God in works as perceived by man is completely puffed up, blinded, and hardened.
- The »law brings the wrath« of God (Rom. 4:15), kills, reviles, accuses, judges, and condemns everything that is not in Christ.
- Yet that wisdom is not of itself evil, nor is the law to be evaded; but without the theology of the cross man misuses the best in the worst manner.
- He is not righteous who does much, but he who, without work, believes much in Christ.
- The law says, »do this«, and it is never done. Grace says, »believe in this«, and everything is already done.
- Actually one should call the work of Christ an acting work (operans) and our work an accomplished work (operatum), and thus an accomplished work pleasing to God by the grace of the acting work.
- The love of God does not find, but creates, that which is pleasing to it. The love of man comes into being through that which is pleasing to it.”
PROOFS OF THE THESES are to be found here:
(Debated in the Chapter at Heidelberg, May 1518, A.D.)