Again and again he brands pride as the cause of all heresy: “This is the reason; they think much of themselves, which, indeed, is the cause and well-spring of all heresies, for, as Augustine also says, ‘Ambition is the mother of all heresies.’ Thus Zwingli and Bucer now put forward a new doctrine.… So dangerous a thing is pride in the clergy.”[1035]—“We cannot sufficiently be on our guard against this deadly vice. Vices of the body are gross, and we feel them to be such, but this vice can always deck itself out with the glory of God, as though it had God’s Word on its side. But beneath the outward veil there is nothing but vain glory.”[1036]—“Lo, here you have in brief the cause and ground of all idolatry, heresy, hypocrisy and error, what the prophets inveigh against, and what was the cause of their being put to death, and against which the whole of Scripture witnesses. It all comes from obstinacy and conceit and the ideas of natural reason which puffs itself up … and fancies it knows enough, and can find its way for itself, etc.”[1037]
Such statements of Luther’s are of supreme importance for judging of his Divine Mission. In his frame of mind it became at last an impossibility for him to realise that his hostility and intolerance towards “heretics” within his fold could redound on himself, or that he was contradicting himself in continuing to proclaim freedom, or at least in continuing to make the fullest use of it himself. In reality he was living in a world of his own, and his mental state cannot be judged of by the usual standards.
“Heretics” who cannot be sure of their Cause
Apart from the “pride of the heretics,” another idea of Luther’s deserves attention, viz. that those teachers who differed from him, in their heart of hearts, knew him to be in the right, or at least neither were nor could be quite certain of their own doctrines. Of any call in their case there could be no question; his call, however, was above doubt, seeing his certainty. Hence, in his dealings with the “sectarians” we once again find the same strange attitude, as he had exhibited towards the “Papists,” who, according to him, likewise were withstanding their own conscience and lacked any real call.
To a man so full of such fiery enthusiasm for his cause and so dominated by his imagination as Luther, it seems to have been an easy task to persuade himself ever more and more firmly, that all his opponents’ doings were against their own conscience.
The “teachers of faith,” he says, speaking of the sectarians, ought first of all “to be certain about their mission. Otherwise all is up with them. It was this [argument] that killed Œcolampadius. He could not endure the self-accusation: How if you have taught what is false?”[1038] Concerning Œcolampadius Luther professed to know that, even in his prayers, he had been doubtful of his own doctrine. But, so he argues, if a man goes so far as to pray for the spread of his doctrine he must surely first be “quite certain and not doubt thus of the Word and of his doctrine, for doubts and uncertainty have no place in theology, but a man must be certain of his case in the face of God.” Before the world, indeed, he continues, with a strange limitation of his previous assertion, “it behoves one to be humble, to proceed gently and to say: If anyone knows better, let him say so; to God’s Word I will gladly yield when I am better instructed.”[1039] Yet, in the same works, where seemingly he professes such willingness to listen to others, he himself proclaims most emphatically his great mission and its exclusive character.[1040]
All heretics, he once remarked, were disarmed by this one question: “My friend, is it the command of our Lord God [that you should teach thus]? At this, one and all are struck dumb.”[1041] Only by dint of lying are they able to boast of their inward assurance of their cause. Here we have Campanus for instance: “He boasts that he is as sure as sure can be of his cause and that it is impossible for him to be mistaken.” “But he is an accursed lump of filth whom we ought to despise and not bother our heads about writing against, for this only makes him more bold, proud and brave.… Whereupon Master Philip [Melanchthon] said: his suggestion would be that he should be strung up on the gallows, and this he had written to his lord [the Elector].”[1042]
With his own “certainty” Luther triumphantly confronts his opponents who at heart were uncertain: “Every man who speaks the Word of Christ is free to boast that his mouth is the mouth of Christ”; such a one, confiding in his certainty, may help to “tear Antichrist out of men’s hearts, so that his cause may no longer avail.”[1043]—“But, now, the articles of pure doctrine are proved [by me] from Scripture in the clearest way, and yet it carries no weight with them; never has an article of the faith been preached which has not more than once been attacked and contradicted by heretics, who, nevertheless, read the same Scriptures as we.”[1044]—“In short, ‘heretics must needs arise’ (1 Cor. xi. 19), and that cannot be stopped, for it was so even in the Apostles’ time. We are no better off than our fathers; Christ Himself was persecuted.”[1045] “No heretic allows himself to be convinced. They neither see nor hear anything, like Master Stiffel [Michael Stiefel]; he saw me not nor heard me.… It is forbidden to curse, swear, etc., far more to cause heresy.”[1046]—Then one becomes hardened against God the Holy Ghost; these fanatics “do not even doubt”—which is astonishing—“they stand firm.” He had warned the Anabaptist Marcus (Stübner), so he relates, “to beware lest he err,” to which he answered that “God Himself shall not dissuade me from this.”[1047]
In short, since Luther’s own cause is so clear and certain, those who disagree, particularly the sectarians, must simply have discarded the faith. For instance, “of Master Jeckel [Jacob Schenk] I hold that he believes nothing.”[1048] He, Luther, has “at all times taught God’s Word in all simplicity; to this I adhere, and will surrender myself a prisoner to it or else—become a Pope who believes neither in the again-rising of the dead nor in life everlasting.”[1049] Thus he sees no middle course between the most frivolous unbelief and the Word of God as he believes and interprets it. Hence, with heretics, whether among the Pope’s men or in his own flock, “he will have nothing to do outside of Scripture—unless indeed they start working miracles.”