The main events of the Diet of Worms relating to Luther took place from 16 to 18 April 1521. This year marks the 500^th anniversary of the Diet of Worms, and on this occasion, we welcome Dr. Herman Selderhuis to rehearse the events of the diet and share his thoughts about its enduring significance for the church.

The Diet of Worms of 1521 was a formal deliberative assembly of the Holy Roman Empire called by Emperor Charles V and conducted in the city of Worms. Martin Luther was summoned to the Diet in order to renounce or reaffirm his views in response to a Papal bull of Pope Leo X. Luther defended these views and refused to recant them. At the end of the Diet, the Emperor issued the Edict of Worms, condemning Luther and banning citizens from propagating his ideas.

Dr. Herman Selderhuis is Professor of church history and church polity at the Theological University of Apeldoorn and President of the REFORC (Reformation Research Consortium). He is the author or editor of several books:

• Martin Luther: A Spiritual Biography (Crossway, 2017)
• John Calvin: A Pilgrim’s Life (IVP Academic, 2009)
• The Calvin Handbook (editor) (Eerdmans, 2009)
• Calvin’s Theology of the Psalms (Baker Academic, 2007)
• Handbook of Dutch Church History (editor) (Vandenhoeck & Ruprecht, 2014)
• A Companion to Reformed Orthodoxy (editor) (Brill, 2013)

Participants: Camden Bucey, Herman Selderhuis

God, from all eternity, did, by the most wise and holy counsel of his own will, freely, and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.

In developing this doctrine, Ragusa draws upon Cornelius Van Til’s Trinitarian theology, covenant theology, and representational principle. Ragusa writes,

According to Van Til’s representational principle, for man’s will to operate and for an act of his will to be significant and meaningful it must take place within an exhaustively personal environment, that is, it must take place within the sovereign and eternal plan of the self-sufficient triune God. The absolute freedom of God does not take away or limit man’s freedom, but rather establishes it in an analogical fashion.

Participants: Camden Bucey, Dan Ragusa, Jim Cassidy

This week we’re at The Gospel Coalition 2017 Conference in Indianapolis, Indiana. We’re meeting many new people and telling them about our mission to assist the Church in her call to discipleship. With a host of new listeners, I wanted to release a special welcome episode into our podcast feed and provide a short introduction to what we do here at Reformed Forum.

We’ve been podcasting since January 2008. Our flagship program, Christ the Center, has released a new episode every Friday since that first episode was released over nine years ago. We’ve just published our first book No Uncertain Sound, which plants a flag for our distinctive confessional Reformed theology. We are unabashed in promoting historic Protestantism in the tradition of the Westminster Standards and the three forms of unity: the Canons of Dort, the Belgic Confession, and the Heidelberg Catechism. We believe this important, since we live in an age of broad and often pragmatic evangelicalism. We’re promoting something substantial and enduring.

But even beyond our confessional tradition, we specifically advance theology in the tradition of Geerhardus Vos and Cornelius Van Til. We’ve detailed all of this in our book No Uncertain Sound. We hope you pick up a copy and fall in love with this rich theology arising from a redemptive-historical hermeneutic.

At the end of the episode, we include a portion of Christ the Center episode 378 with Dr. Carl Trueman. In this episode, we speak about Dr. Trueman’s book Luther on the Christian Life, in which he paints a portrait of Martin Luther through his historical context, theological system, and approach to the Christian life. Luther is often treated in a black-and-white fashion or exclusively through his succinct theological quips and mottoes. Trueman helps us to see the practical and pastoral context in which Luther lived and ministered and thereby grants to us a better understanding of both the man and his theology.

Participants: Camden Bucey, Carl Trueman, Jim Cassidy

We know that on October 31, 1517 Martin Luther nailed his 95 Theses to the church door in Wittenberg, igniting a continent-wide reformation of the church. But what was he thinking? Was this a novel, even revolutionary move to engage in such theological dissent? Or was there historical precedence? Furthermore, were there procedures in place that allowed for this? And who even held the authority to judge theological writings as orthodox or heretical? Drawing primarily from Amy Nelson Burnett’s article, “Academic Heresy, the Reuchlin Affair, and the Control of Theological Discourse in the Early Sixteenth Century,” I want to consider the background that paved the way for the controversy surrounding Luther’s 95 Theses.[1]

Academic Condemnation

Robert Grosseteste (1175-1253) defined heresy as “a statement chosen by human opinion, contrary to holy Scripture, and pertinaciously defended.” Both parts of that definition are important. The first reveals a failing of the intellect, while the second a failing of the will. A distinction is then made between “heretical teaching” and “heretical individuals.” A person may teach or write something in error, but it was not until they refused to recant and submit to the authority of the church that they themselves were deemed a “heretic.” “Academic Condemnation” was a process aimed at heretical teaching, carried out by either the theological faculty of a university or the papal curia. “It effectively placed the determination of heresy in the hands of specialists in theology and canon law,” which became for them “a powerful mechanism for regulating academic discussion of theological questions” (40). Initially the jurisdiction of these theological faculties didn’t exceed their respective university community, but this changed in the fifteenth century with the introduction of the printing press. Burnett provides the following example of this expansion:

The Cologne theology faculty also claimed the right of book censorship, and in 1507 it denounced propositions drawn from the published work of the jurist Peter of Ravenna. At a hearing before a commission representing each of the university’s faculties, Peter submitted to the demand to abstain from teaching the questionable doctrine. Within a few months, however, he began a literary feud with the Cologne faculty (40).

This feud has been seen as the impetus for the Reuchlin Affair, in which a similar procedure was followed, but one that would spin out of control. This would in turn pave the way for the initial response to Luther. Before proceeding, however, it’s important to note that humanists had been vying against the scholastics for a voice in judging theological discourse. As we’ll see, the Reuchlin Affair would become the cause célèbre in pitting these two schools against one another.

The Reuchlin Affair

Johannes Reuchlin penned Augenspiegel (1511) in which he defended his earlier writing that opposed the confiscation of Jewish books against Johann Pfefferkorn. The Cologne theology faculty quickly denounced the book and once Reuchlin learned that some of his statements were theologically suspect, he responded with a letter in which he stressed his submission to the church and his willingness to modify his position where needed. The faculty replied with the suspect propositions, but “refused to identify more precisely what he needed to change in his book” (41). They weren’t interested in a revised Augenspiegel, but Reuchlin’s submission to their authority. The tension grew between them, and Reuchlin was eventually demanded to publish a retraction to his book. Instead, he took to a public defense of his writing and what ensued was a writing war between him and the faculty in 1512 and 1513. Burnett notes that the true significance of Reuchlin’s Defensio contra calumniatores suos Colonienses (1513) “rests on the fact that it challenged the moral, legal, and intellectual competence of the Cologne theology faculty to judge heresy” and, on a larger scale, “attacked the entire procedure followed in academic condemnation.” Furthermore, Reuchlin’s actions moved the right to judge theological discourse out of the academic sphere into the public forum, which “changed the parameters of the debate entirely” (42). The affair continued for a number of years, but the important thing to see is that the validity of “academic condemnation” was for the first time brought into serious question along with the competence of scholastic scholars to judge theological discourse. In Reuchlin’s Letters of Obscure Men, he

mocked the eagerness of theologians to label anyone who disagreed with them as heretics and portrayed [his] scholastic opponents, especially Hoogstraeten, as ignorant, vainglorious laughingstocks. Such characterizations fit only too well with Erasmus’ lampooning of theologians in his Praise of Folly, which had already provoked rebuke from the Louvain theologian Martin Dorp (45).

These claims were often well-founded as most scholastics were ignorant of Greek and Hebrew and would misrepresent statements by isolating them from their literary context. The humanists, on the other hand, excelled in these areas. Fred Hall comments on the influence of humanism on Luther, who himself had received scholastic training, and Wittenberg,

At Wittenberg (from 1513), Luther used the classics, the fathers and acclaimed language scholars, Reuchlin (Hebrew) and Erasmus (Greek). He encouraged exegetes to drink deeply from the Scriptures and to criticize the fathers and classics when they neglected the theology of the Scriptures. This principle was foundational for Wittenberg’s “New Theology,” and transformed Wittenberg into a center of biblical humanism.[2]

It is in this environment that Luther published his 95 Theses in 1517.

The Luther Affair

The Reuchlin Affair had undermined the credibility of “academic condemnation,” which was evident in the controversy that followed the publication of Luther’s 95 Theses.

Because the Wittenberg theology faculty supported Luther, denunciation would have to come from outside of Wittenberg. The archbishop of Mainz initiated this process by asking the Mainz theological faculty to evaluate the these and by forwarding them to the papal curia (46).

Just as in the Reuchlin affair, the Luther affair would proceed in two arenas: “the publicist battle in Germany and the legal process in Rome” (47). The question that had been left unanswered by the previous affair was whether a restricted group trained in scholastic theology or the learned public had the right to judge whether a statement was heretical. We can begin to see now why the teaching of Luther and the rest of the Reformers could not be contained by the theological faculties or the Roman church.

A significant and influential public audience now called into question a procedure whereby a relatively small group of academic experts had the authority to police theological discourse and to condemn propositions removed from their context without giving a more detailed rationale for their judgment. In the wake of the Reuchlin affair, charges of academic heresy leveled by scholastic theologians became an object of derision rather than something to be feared. In the second decade of the sixteenth century, theology faculties lost their moral authority to monitor academic discourse in Germany, with fateful consequences for the early Reformation (48).

The Reuchlin affair had created a conducive environment for Luther’s 95 Theses to electrify the world. For further study on Luther listen to our interview with Carl Trueman on his book Luther on the Christian Life: Cross and Freedom. Also check out our discussion with Trueman on Luther and Media.

[1] Burnett is the Paula and D. V. Varner University Professor of History at University of Nebraska-Lincoln. Her essay can be found in Church and School in Early Modern Protestantism: Studies in Honor of Richard A. Muller on the Maturation of a Theological Tradition. [2] Hall’s essay is also found in Church and School in Early Modern Protestantism.

Dr. Carl Trueman joins us to speak about his book Luther on the Christian Life, in which he paints a portrait of Martin Luther through his historical context, theological system, and approach to the Christian life. Luther is often treated in a black-and-white fashion or exclusively through his succinct theological quips and mottoes. Trueman helps us to see the practical and pastoral context in which Luther lived and ministered and thereby grants to us a better understanding of both the man and his theology.

Participants: Camden Bucey, Carl Trueman, Jim Cassidy

The Alliance of Confessing Evangelicals have released the first two episodes of The Mortification of Spin with Carl Trueman and Todd Pruitt. It’s billed as a bi-weekly casual conversation about things that count. In the inaugural episode, “Rock Star Pastors in Las Vegas,” Carl Trueman draws upon his expertise to address the recent justification/sanctification debate. Much of the early material contains quips about Christians and culture, but Trueman throws his hat into the ring around the 13:37 mark:

Another aspect of this controversy is that some of the prime movers in what one might call the antinomian camp are Presbyterian ministers. They subscribe to the Westminster Standards. Westminster Standards—very very clear, it seems to me, on the importance of sanctification—on the importance of imperatives in the Christian life. If you really think that Luther nails it—the early Luther nails it—and he’s much better than the Reformed, then guess what, you should be a Lutheran pastor. You shouldn’t be taking your money from a Reformed denomination and teaching a kind of quasi-Lutheran anti-nominanism. That’s breach of vow. That should be called out. It’s not happening in my denomination, so it’s not my job to call it out. But that should be called out by the statesmen in these denominations.

That’s certainly not your typical warm-up. It’s more 1988 Mike Tyson than “Sugar Ray” Leonard, even though Trueman dances around his referents. Later into the program, Trueman addresses (albeit semi-indirectly) Tullian Tchividjian’s approach in Jesus + Nothing = Everything, arguing that such an approach is opposed to Luther’s later theology and ecclesiastical biography. Was Trueman too strong or perhaps even over the line? Was he on the mark? Listen to the new program and comment below. It doesn’t appear they’re open for comments themselves. Direct download

Books by Carl Trueman

• Luther’s Legacy: Salvation and English Reformers, 1525–1556
• Minority Report: Unpopular Thoughts on Everything from Ancient Christianity to Zen Calvinism
• The Claims of Truth: John Owen’s Trinitarian Theology
• John Owen: Reformed Catholic, Renaissance Man
• Wages of Spin: Critical Writings on Historic and Contemporary Evangelicalism

Links

• Dr. Trueman’s articles and posts at Reformation21.
• Themelios
• Carl Trueman fan page on Facebook (this is just plain humorous)

Participants: Camden Bucey, Carl Trueman, Nick Batzig