Author: David Wendel

On April 28, thus ten days later [a er Worms], [Luther] wrote his well-known letter to Emperor Charles. … “But I, who was always humble and zealously ready to do and to suffer all that in me lay, could not obtain this one concession, this most Christian prayer, that the Word of God should remain free and unbound, and that I should submit my books to your Sacred Majesty and the Estates of the Empire on that condition, nor that in yielding to the decree of a Council I should not submit to anything contrary to the gospel of God, nor should they make any such decree. is was the crux of the whole controversy.” Luther then continues: “For God, the searcher of hearts, is my witness that I am most ready to submit to and obey your Majesty either in life or in death, to glory or to shame, for gain or for loss. As I have o ered myself, thus I do now, excepting nothing save the Word of God, in which not only (as Christ teaches in Matthew 4) does man live, but which also the angels of Christ  desire to see (I Peter 1). As it is above all things it ought to be held free and unbound in all, as Paul teaches (II Timothy 2:9). It ought not to depend on human judgment nor to yield to the opinion of men, no matter how great, how numerous, how learned, and how holy they are. Thus does St. Paul in Galatians. I dare to exclaim with emphasis, ‘If we or an angel from heaven teach you another gospel, let him be anathema,’ and David says, ‘Put not your trust in princes, in the sons of men, in whom is no safety,’ Ps. 146:3. Nor is anyone able to trust in himself, as Solomon says, ‘He is a fool who trusts in his heart’; Prov. 28:26, and Jeremiah 17, ‘Cursed is he who trusteth in man’ … For to trust in man in matters of salvation is to give to the creature the glory due to the creator alone.” (20–21)

Wilhelm Walther truthfully says: “It never entered the mind of Luther to deny all authority in the Church. Rather, by dethroning the mass of false authorities to which men bowed during the Catholic period, he enthroned another authority as the only one duly authenticated. Indeed, only to this end did he militate against the infallibility of the Church Fathers, Popes, Councils, and universities with such force, to make room for the ‘Empress’ who alone is worthy of all sovereignty, the Holy Scripture. Anyone to whom this must rst be proved lacks even elementary knowledge in the eld of the history of the Reformation. (19)

Let me mention at least a few testimonies from the year 1520. In June, Luther wrote to the same Dungersheim, “We wish to be judged by Scripture; you wish to judge it … If the Fathers are to be read without selection and judgment, the Scripture is taken away.” (17–18)

Luther again speaks of the infallibility of Scripture in Contra malignum J. Eckii judicium M. Lutheri Defensio, which left the press on September 30, 1519. In the preface he refers to the statement of Augustine, “I have learned to ascribe this honor (namely the infallibility) only to books which are termed canonical, so that I confidently believe that not one of their authors erred,” and continues, “but the other authors, no matter how distinguished by great sanctity and teaching, I read in this way, that I do not regard them as true because they themselves judged in this wise but in so far as they could convince me through the authority of the canonical writings or other clear deductions.” (17)

The disputation with Eck, 1519, especially led Luther even farther on this course. Now he also divorced himself from the authority of the Councils. When he denied their infallibility he advanced from their fallibility to the infallible Scripture as the sole decisive norm for everything that wanted to be accepted as divine truth, and thereby without more ado he identified Scripture and the Word of God. Thus in his Disputatio J. Eckii et Mart. Lutheri he applied the admonition of Paul, “Prove all things; hold fast that which is good,” to the decrees of Popes and Councils and expressly said of them that they have erred, but that Holy Scripture is the inerrant Word of God (verbum Dei infallibile). (16)

In his synodical sermon, which he wrote, not in 1512 as the Weimar Edition assumes, but in 1516 for the Provost of Leitzkau, he energetically declares that the work of pastors is the study and the preaching of Scripture. Here we read: “Therefore in this honorable meeting you may resolve many things and order everything well, but if you do not insist that it is commanded for priests, as the teachers of the people, to do away with all unauthentic legendary matter and to concentrate only on the holy Gospel and the holy exponents of the holy Gospel, to proclaim with a sacred reverence the Word of truth to the people and omit at last all speculations of men, or add them only in moderation, setting forth their difference, and thus faithfully labor for the birth from God—I say, if you will not devote yourselves to this with increasing zeal, then I say to you in all frankness everything else will be as nothing. For that is the chief thing that matters, that is the essence of a genuine reformation, that is the very soul of all piety. (15)

In his lectures on the Psalms Luther regards the ex- pressions, “God speaks,” and, “the Scriptures speak,” as convertible [synonymous]. To hear or to read the Scriptures is nothing else than to hear God. They are His sanctuary in which He is present. Therefore we dare not despise one single word of the Scripture for “all its words are weighed, counted, and measured.” The prophets who spoke or wrote the Word were the organs of the Spirit; that is the precious fact that in them God himself is heard. For this reason we read in the Prophets, “The Word of the Lord came to me.” This is the friendliest and most intimate inspiration there is. Every word of the Scriptures must be precious to us because it comes from the mouth of God, is written for us, preserved for us, and will be proclaimed to the end of days. Why in one place we read so and not otherwise can be understood only by him who will permit himself to be guided by God. How unconditionally Luther accepted the authority of the Scriptures is evident from the fact that he is willing to accept things as true and real which in any legend would be rejected as absurd, if they are covered by a word of Scripture. No one should prefer his own opinion to that of the Scripture even if it seems much more plausible. (14)