Luther, vol. 2 of 6

by Hartmann Grisar

No sooner had the unhappy Münzer been made prisoner and, after a contrite Catholic confession, been beheaded at Mühlhausen, together with Heinrich Pfeifer, a priest, and twenty-four rebels, than Luther proclaimed the event throughout Germany in a pamphlet as a plain judgment of God, which set a seal on his own Evangel and confirmed him as the teacher of the truth.

In this work, entitled “A frightful story and Divine Judgment,”[1076] he says: Had God spoken through him “this [his fall] would not have occurred. For God does not lie but keeps His Word. Since then Thomas Münzer has fallen, it is plain that he spoke and acted through the devil while pretending to do so in the name of God.... More than five thousand,” he continues, “rushed headlong to destruction of body and soul. Alas! the pity of it all! This was what the devil wanted, and what he is seeking in the case of the seditious peasants.” He protests that, “he feels sorry that the people should thus have perished in body and soul,” but he cannot help endorsing their eternal reprobation, as far as in him lies; “to the end they remained hardened in infidelity, perjury and blasphemy,”[1077] therefore if God has so manifestly punished these “noxious, false prophets,” this must serve to teach us to have a great regard for the “true Word of God.”

“I do not boast of an exalted spirit,” Luther says, comparing himself with the fanatics and their like, but “I do glory in the great gifts and graces of my God and of His Spirit, and I do so rightly, so I think, and not without cause.... Münzer is indeed dead, but his spirit is not yet exterminated.... The devil is not asleep, but continues to send out sparks.... These preachers cannot control themselves, the spirit has blinded them and taken them captive, therefore they are not to be trusted.... Beware and take heed, for Satan has come among the children of God!”[1078]

His self-confidence makes it as clear as daylight to him that he is the true interpreter of the Word of God, whether against the survivors of Münzer’s party or against the fickle phantasies of Carlstadt; this we see particularly in the caustic, eloquent tracts he launched against the latter: “To the Christians of Strasburg against the fanatics” and “Against the heavenly Prophets.”

In the latter, a famous book which will be dealt with later when we have to speak of Carlstadt (vol. iii., xix. 2), Luther attacks the fanatics along the whole line and unconditionally lays claim to a higher authority for his own personal illumination and his Evangel. Yet he does not omit to point out, in view of the fact that so many repudiated this Evangel, that its power can only be felt by those whose consciences have been “humbled and perturbed.”

Never for a moment does he relinquish his claim, that his interpretation of the Bible is the only true one:—

“What else was wanting in Münzer,” he says, “than that he did not rightly expound the Word?... He should have taught the pure Gospel!... It is a great art to be able to distinguish rightly between the Law and the Gospel.... God’s Word is not all of the same sort, but is diverse.... Whoever is able to distinguish rightly between the Law and the Gospel is given a high place and called a Doctor of Holy Scripture, for without the Holy Ghost it is impossible to make this distinction. This I have experienced myself.... No Pope, or false Christian, or fanatic, is able to separate these two [the Law and the Gospel] one from the other.”[1079] But because he had the “Holy Spirit,” Luther was able to make this supremely great discovery, and found thereby the key to the Scriptures, on which alone he builds.

“I, for my part, have, by the grace of God, now effected so much that, thanks be to God, boys and girls of fifteen know more of Christian doctrine than all the Universities and Doctors previously did.” “I have set men’s consciences at rest concerning penance, baptism, prayer, crosses, life, death and the Sacrament of the Altar, and also ordered the question of marriage, of secular authority, of the relations of father and mother, wife and child, father and son, man and maid—in short, every condition of life, so that all know how to live and how to serve God according to one’s state.”[1080]