Luther, vol. 1 of 6

by Hartmann Grisar

3. Disputation at Heidelberg on Faith and Grace. Other Public Utterances

The Disputation at Heidelberg took place on April 25, 1518, about six months after the nailing up of the theses against Tetzel. A Chapter of the Augustinian Congregation held in that town afforded the opportunity for this Disputation.

To make use of the Chapters for such learned celebrations was nothing unusual, but the selection of Luther to conduct the theological discussion, at a time when his teaching on Grace and his Indulgence theses had aroused widespread comment and excitement, and when an examination of his conduct was pending in the Order, was very significant. Among the delegates of the priories present at the Chapter, all of them chosen from the older and more respected monks, there was clearly a majority in favour of Luther. Another proof of this fact is, that at the Chapter, Johann Lang, who was entirely of Luther’s way of thinking, was chosen to succeed him as Rural Vicar on the expiry of Luther’s term of service. Staupitz was confirmed in his dignity, though his own attitude and his persistent blind prejudice in favour of Luther must have been known to all. It appears that Luther’s controversy with Tetzel was not even discussed in the Chapter;[828] at any rate, we hear nothing whatever of it, nor even of any difficulties being raised as to Luther’s position in the much more important question of justification, although strict injunctions had already been sent to the Order by the Holy See to place a check on him, and dissuade him from the course he was pursuing.[829]

If, moreover, we bear in mind the character of the theses at this Disputation, which went far beyond anything that had yet appeared, but were nevertheless advocated before all the members assembled, we cannot but look upon this unhappy Chapter as the shipwreck of the German Augustinian Congregation. At the next Chapter, which was held after an interval of two years, i.e. sooner than was customary, Staupitz received a severe reprimand from the General of the Order and at last laid down his office as Superior of the Congregation.[830] His weakness and vacillation had, however, by that time already borne fruit.

Leonard Beyer, an Augustinian, another of Luther’s youthful pupils, was chosen by him to defend the theses at Heidelberg under his own supervision. The Disputation was held in the Lecture-room of the Augustinian monastery in the town. Among the numerous guests present were the professors of the University of Heidelberg. They were not of Luther’s way of thinking, and rather inclined to join issue in the discussion, though in general their demeanour was peaceable; one of the younger professors, however, in the course of the dispute voiced his disagreement in an interruption: “If the peasants hear that, they will certainly stone you.”

Among those present, four young theologians, who at a later date went over to the new faith and became its active promoters, followed with lively interest the course of the discussion, in which Luther himself frequently took part; these were Martin Bucer, an eloquent Dominican, afterwards preacher at Strasburg and a close friend of Luther; Johann Brenz, a Master of Philosophy, who subsequently worked for the new teaching in Swabia; Erhard Schnepf, who became eventually a preacher in Württemberg, and Theobald Billicanus, whom the theologians at Heidelberg who remained faithful to the Church summoned to be examined before them on account of his lectures, and who then was responsible for the apostasy of the town of Nördlingen. The Disputation at Heidelberg had a great influence on all these, and rendered them favourable to Luther.

The first named, Martin Bucer, full of enthusiasm for Luther, informed a friend, that at the end of the Disputation he had completely triumphed over all his opponents and roused in almost all his hearers admiration of his learning, eloquence, and fearlessness.[831]

If, however, we consider the theses from the theological standpoint, we are able to understand better the impression which Bucer in the same letter states they made on others, namely, that this new theology of Wittenberg, which exalted itself above Scholasticism and the learning of previous ages, and even above the teaching of the whole Church from the time of her Divine institution, justified the most serious apprehensions and indictments.

Twenty-eight theses had been selected from theology and twelve from philosophy. The very first theological proposition declared in Luther’s bold, paradoxical style, that the law of God was unable to assist a man to righteousness, but, on the contrary, was a hindrance to him in this respect.[832] Some of the other propositions were hardly less strong: Man’s works, however good they may be, are probably never anything but mortal sins (3); after sin free will is will only in name, and when a man has done the best he is capable of, he commits a mortal sin (13). If these assertions recall some which we have heard before, they are followed by others expressing, in the most startling manner, his theory on grace. “He is not righteous who performs many works, but he who, without works, believes firmly in Christ” (25). “The law says, ‘do this’ and it is never done; Grace says ‘believe in Him (Christ)’ and everything is already done” (26). “Man must altogether despair of himself in order to be fit to receive the grace of Christ” (18).