The crux of Luther’s Heidelberg Disputation lies within the six theses which are about to be discussed. The formulation of his theology has been building from the outset of his disputation. Yet due to the nature of this discussion let it suffice to assume this author’s awareness of the original context as a whole and the heart of Luther’s thought. This section of his disputation will be broken down into two digestible segments. First, in theses 19-21 Luther contrasts the two types of theologies – the theology of the cross and the theology of glory. Second, in theses 22-24 he examines those two theologies in relation to wisdom and the law.
Two Types of Theology
In theses 19-20 Luther begins to depict who a theologian is and what a theologian does. He contrasts the two types of theology mentioned above. It is not until thesis 21 does Luther actually specifically state a “theology of the cross” or a “theology of glory.”[1] However, as stated earlier, he sets the background in his previous eighteen theses and builds toward this theological climax.
Thesis 19 states "that person does not deserve to be called a theologian who looks upon the invisible things of God as though they were clearly perceptible in those things which have actually happened."[2] This thought was extrapolated from the Apostle’s writing in his epistle to the Romans. When Luther looked at Rom. 1:20-32 he saw that men who had perceived (seen and understood) the invisible attributes of God still rejected Him. Therefore they “became futile in their thoughts, and their foolish hearts were darkened. Professing to be wise they became fools” (Rom. 1:21b-22).
In Luther’s mind they were still considered fools even though they observed the invisible attributes of God. For every thesis stated, Luther adds some commentary to this statement to explain his thoughts and reasoning. Therefore he remarks concerning invisible attributes in thesis 19. "The invisible things of God are virtue, godliness, wisdom, justice, goodness, and so forth. The recognition of all these things does not make one worthy or wise."[3]
This is only the embryonic stages of what Luther will eventually propound. However, at this point he is beginning to argue that God cannot be truly known by mankind through his invisible attributes. For Luther, God initially revealed himself in this way in creation. Nonetheless, God no longer reveals himself in this manner because of what man has done (Rom. 1:20-32).[4] God now reveals himself through Christ. It is through the crucifixion and resurrection that God can be known. Thesis 20 explains this aspect.
The contrasting side is presented in the following thesis. Luther propounds that "[h]e deserves to be called a theologian, however, who comprehends the visible and manifest things of God seen through suffering and the cross."[5] He now turns to the all important passage in 1 Cor. 1. In his explanation he defines the visible attributes of God. In the midst of his explanation the idea of the “hidden God” is brought to light.
The manifest and visible things of God are placed in opposition to the invisible, namely, his human nature, weakness, foolishness. The Apostle in 1 Cor. 1 [:25] calls them the weakness and folly of God. Because men misused the knowledge of God through works, God wished again to be recognized in suffering...so that those who did not honor God as manifested in his works should honor him as he is hidden in his suffering. As the Apostle says in 1 Cor. 1 [:21], "For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe.[6]
At this point Luther comes out and firmly states that God cannot be known in or through any other manner or means than the cross. It is solely by the preaching of what is foolish and weak that men are able to know God. He states, "Now it is not sufficient for anyone, and it does him no good to recognize God in his glory and majesty, unless he recognizes him in humility and shame of the cross. Thus God destroys the wisdom of the wise, as Isa. [45:14] says, "Truly, thou are a God who hidest thyself."[7]
For Luther Christ in his humility, suffering, and anguish was the visible manifestation of God. In his mind the only way to see and know God was through His Son. He proves this when he refers to the dialogue between Philip and the Lord in John 14. Philip asked Christ to "Show us the Father." Yet Christ's response to Philip's request was "He who has seen me has seen the Father." Luther goes on to present examples that Christ is the only avenue to the Father. He states John 14:6 where "No one comes to the Father, but by me." He also gives the example where Christ illustrates that He is the "door" in John 10:9. Passages such as these are basic proof that the only way to see God is through the cross. Jesus Christ is the only way to the Father. For in Luther's mind there was no alternative.[8]
The last thesis of the first triad is a comparison of the two theologies. Thesis 21 reads: "A theology of glory calls evil good and good evil. A theology of the cross calls the thing what it actually is."[9] Theologians of glory want to call and define terms on their own basis.[10] God is not the standard; they are. A theology of glory wants to be in control and be the definer. He wants to be the one to identify things. For the theologian of the cross, he looks through the lens of Christ and the cross and defines things by God’s terms. God is the standard for description and depiction.[11]
In summary, a theologian of glory wants to do things his way. He wants to earn God’s favor on his own merit. On the contrary, a theologian of the cross looks to his Savior and is “deflated and destroyed” by the cross and “knows that he is worthless and that his works are not his but God’s.”[12]
Two Types of Theology Concerning Wisdom and the Law
After contrasting the two types of theologies in the first triad of these six theses, Luther moves on to describe these conflicting theologies in light of wisdom and the Law of God. The second triad begins with thesis 22 stating, "That wisdom which sees the invisible things of God in works as perceived by man is completely puffed up, blinded, and hardened."[13] He remarks, "Because men do not know the cross and hate it, they necessarily love the opposite, namely, wisdom, glory, power, and so on. Therefore they become increasingly blinded and hardened by such love, for desire cannot be satisfied by the acquisition of those things which it desires."[14]
Luther goes on to illustrate such a desire. He uses the analogy of loving money. One's love for money always grows. His desire will never subside without divine intervention. He cites Ecclesiastes 1:8 which states that "the eye is not satisfied with seeing, nor the ear filled with hearing." In his mind this is true with all desires. "The remedy for curing desire does not lie in satisfying it, but in extinguishing it."[15]
So it is with the desire for knowledge. Gaining wisdom and intellect only feeds that desire for more knowledge. It does not cure or alleviate it in any way. Glory, strength, power, and praise are all fueled by the fleshly human desire of wanting more glory, strength, and so forth. Luther cites the words of Christ in John 4 when He converses with the Samaritan woman at the well. Christ said "Every one who drinks of this water will thirst again" (John 4:13). Satisfying a desire will not cure it; rather, one must extinguish it. In order to become wise, one must become a fool and seek after foolishness, not more wisdom. In order to obtain glory, strength, power, and praise one must forsake pursuing these things. Luther concludes his explanation of this thesis with the following phrase: "This is the wisdom which is folly to the world."[16] The mind of man will never grasp this concept without the imparting of grace.
In the next thesis Luther addresses the Law. As stated in thesis 1 the law cannot and does not advance man in righteousness. That is not its purpose. Rather the law restricts man in obtaining a righteous standing.[17] "The law brings the wrath of God, kills, reviles, accuses, judges, and condemns everything that is not in Christ [Rom. 4:15]" says Luther.[18] He forcefully opposed those who boasted in the law and in their own wisdom of the law. To him they were boasting in utter confusion. This would eventually lead to their damnation, death, and the wrath of God upon their lives. He cites numerous passages to support his claim (Gal. 3:10, 13; Rom. 4:15; 7:10; 2:12, 23).[19]
In this final thesis of the second triad Luther retracts somewhat in the forceful manner of his previous claims. However, he does not lose any emotion in conveying his thoughts. He merely conveys that wisdom and the law are in and of themselves from God (Rom. 7:12; 1 Tim. 4:4; Gen. 1:31). Therefore, they are not inherently evil. But, he claims, when used apart from God they are stepping stones for man to boost his self-esteem and self-worth. It is then they become the "best in the worst manner."[20]
For Luther a man must be completely and utterly emptied of himself (Phil. 2:7). He must realize that he is totally dependant upon God. Everything within him is from God. There must not be any boasting on man's part. Every work done within him is a gift of grace from God. Every work withheld from him is also because of God. Regardless of what happens a man must understand that only through the suffering, shame and humility of the cross (i.e. theology of the cross) can God be known. Luther states, "It is this that Christ says in John 3:[7], 'You must be born anew.' To be born anew, one must consequently first die and then be raised up with the Son of Man. To die, I say, means to feel death at hand."[21]
Now that the two theologies have been presented and examined in relation to wisdom and the law, the next section will analyze the heart of Martin Luther’s theology of the cross.
Two Types of Theology
In theses 19-20 Luther begins to depict who a theologian is and what a theologian does. He contrasts the two types of theology mentioned above. It is not until thesis 21 does Luther actually specifically state a “theology of the cross” or a “theology of glory.”[1] However, as stated earlier, he sets the background in his previous eighteen theses and builds toward this theological climax.
Thesis 19 states "that person does not deserve to be called a theologian who looks upon the invisible things of God as though they were clearly perceptible in those things which have actually happened."[2] This thought was extrapolated from the Apostle’s writing in his epistle to the Romans. When Luther looked at Rom. 1:20-32 he saw that men who had perceived (seen and understood) the invisible attributes of God still rejected Him. Therefore they “became futile in their thoughts, and their foolish hearts were darkened. Professing to be wise they became fools” (Rom. 1:21b-22).
In Luther’s mind they were still considered fools even though they observed the invisible attributes of God. For every thesis stated, Luther adds some commentary to this statement to explain his thoughts and reasoning. Therefore he remarks concerning invisible attributes in thesis 19. "The invisible things of God are virtue, godliness, wisdom, justice, goodness, and so forth. The recognition of all these things does not make one worthy or wise."[3]
This is only the embryonic stages of what Luther will eventually propound. However, at this point he is beginning to argue that God cannot be truly known by mankind through his invisible attributes. For Luther, God initially revealed himself in this way in creation. Nonetheless, God no longer reveals himself in this manner because of what man has done (Rom. 1:20-32).[4] God now reveals himself through Christ. It is through the crucifixion and resurrection that God can be known. Thesis 20 explains this aspect.
The contrasting side is presented in the following thesis. Luther propounds that "[h]e deserves to be called a theologian, however, who comprehends the visible and manifest things of God seen through suffering and the cross."[5] He now turns to the all important passage in 1 Cor. 1. In his explanation he defines the visible attributes of God. In the midst of his explanation the idea of the “hidden God” is brought to light.
The manifest and visible things of God are placed in opposition to the invisible, namely, his human nature, weakness, foolishness. The Apostle in 1 Cor. 1 [:25] calls them the weakness and folly of God. Because men misused the knowledge of God through works, God wished again to be recognized in suffering...so that those who did not honor God as manifested in his works should honor him as he is hidden in his suffering. As the Apostle says in 1 Cor. 1 [:21], "For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe.[6]
At this point Luther comes out and firmly states that God cannot be known in or through any other manner or means than the cross. It is solely by the preaching of what is foolish and weak that men are able to know God. He states, "Now it is not sufficient for anyone, and it does him no good to recognize God in his glory and majesty, unless he recognizes him in humility and shame of the cross. Thus God destroys the wisdom of the wise, as Isa. [45:14] says, "Truly, thou are a God who hidest thyself."[7]
For Luther Christ in his humility, suffering, and anguish was the visible manifestation of God. In his mind the only way to see and know God was through His Son. He proves this when he refers to the dialogue between Philip and the Lord in John 14. Philip asked Christ to "Show us the Father." Yet Christ's response to Philip's request was "He who has seen me has seen the Father." Luther goes on to present examples that Christ is the only avenue to the Father. He states John 14:6 where "No one comes to the Father, but by me." He also gives the example where Christ illustrates that He is the "door" in John 10:9. Passages such as these are basic proof that the only way to see God is through the cross. Jesus Christ is the only way to the Father. For in Luther's mind there was no alternative.[8]
The last thesis of the first triad is a comparison of the two theologies. Thesis 21 reads: "A theology of glory calls evil good and good evil. A theology of the cross calls the thing what it actually is."[9] Theologians of glory want to call and define terms on their own basis.[10] God is not the standard; they are. A theology of glory wants to be in control and be the definer. He wants to be the one to identify things. For the theologian of the cross, he looks through the lens of Christ and the cross and defines things by God’s terms. God is the standard for description and depiction.[11]
In summary, a theologian of glory wants to do things his way. He wants to earn God’s favor on his own merit. On the contrary, a theologian of the cross looks to his Savior and is “deflated and destroyed” by the cross and “knows that he is worthless and that his works are not his but God’s.”[12]
Two Types of Theology Concerning Wisdom and the Law
After contrasting the two types of theologies in the first triad of these six theses, Luther moves on to describe these conflicting theologies in light of wisdom and the Law of God. The second triad begins with thesis 22 stating, "That wisdom which sees the invisible things of God in works as perceived by man is completely puffed up, blinded, and hardened."[13] He remarks, "Because men do not know the cross and hate it, they necessarily love the opposite, namely, wisdom, glory, power, and so on. Therefore they become increasingly blinded and hardened by such love, for desire cannot be satisfied by the acquisition of those things which it desires."[14]
Luther goes on to illustrate such a desire. He uses the analogy of loving money. One's love for money always grows. His desire will never subside without divine intervention. He cites Ecclesiastes 1:8 which states that "the eye is not satisfied with seeing, nor the ear filled with hearing." In his mind this is true with all desires. "The remedy for curing desire does not lie in satisfying it, but in extinguishing it."[15]
So it is with the desire for knowledge. Gaining wisdom and intellect only feeds that desire for more knowledge. It does not cure or alleviate it in any way. Glory, strength, power, and praise are all fueled by the fleshly human desire of wanting more glory, strength, and so forth. Luther cites the words of Christ in John 4 when He converses with the Samaritan woman at the well. Christ said "Every one who drinks of this water will thirst again" (John 4:13). Satisfying a desire will not cure it; rather, one must extinguish it. In order to become wise, one must become a fool and seek after foolishness, not more wisdom. In order to obtain glory, strength, power, and praise one must forsake pursuing these things. Luther concludes his explanation of this thesis with the following phrase: "This is the wisdom which is folly to the world."[16] The mind of man will never grasp this concept without the imparting of grace.
In the next thesis Luther addresses the Law. As stated in thesis 1 the law cannot and does not advance man in righteousness. That is not its purpose. Rather the law restricts man in obtaining a righteous standing.[17] "The law brings the wrath of God, kills, reviles, accuses, judges, and condemns everything that is not in Christ [Rom. 4:15]" says Luther.[18] He forcefully opposed those who boasted in the law and in their own wisdom of the law. To him they were boasting in utter confusion. This would eventually lead to their damnation, death, and the wrath of God upon their lives. He cites numerous passages to support his claim (Gal. 3:10, 13; Rom. 4:15; 7:10; 2:12, 23).[19]
In this final thesis of the second triad Luther retracts somewhat in the forceful manner of his previous claims. However, he does not lose any emotion in conveying his thoughts. He merely conveys that wisdom and the law are in and of themselves from God (Rom. 7:12; 1 Tim. 4:4; Gen. 1:31). Therefore, they are not inherently evil. But, he claims, when used apart from God they are stepping stones for man to boost his self-esteem and self-worth. It is then they become the "best in the worst manner."[20]
For Luther a man must be completely and utterly emptied of himself (Phil. 2:7). He must realize that he is totally dependant upon God. Everything within him is from God. There must not be any boasting on man's part. Every work done within him is a gift of grace from God. Every work withheld from him is also because of God. Regardless of what happens a man must understand that only through the suffering, shame and humility of the cross (i.e. theology of the cross) can God be known. Luther states, "It is this that Christ says in John 3:[7], 'You must be born anew.' To be born anew, one must consequently first die and then be raised up with the Son of Man. To die, I say, means to feel death at hand."[21]
Now that the two theologies have been presented and examined in relation to wisdom and the law, the next section will analyze the heart of Martin Luther’s theology of the cross.
[1] Tomlin, Graham, The Power of the Cross, Monograph, ed. Trevor A. Hart, David F. Wright, Anthony N.S. Lane, Paternoster Theological Monographs (Great Britain: Paternoster, 1999), 154. Luther's theology of the cross begins to appear in his first set of lectures on the Psalms, the Dictata super Psalterium of 1513-15. However, It is not until his Heidelberg Disputation in 1518 that his theology of the cross is fully developed.
.
[2] Harold J. Grimm, ed., Luther's Works, Career of the Reformer: I, by Martin Luther, American Edition (Philadephia, PA: Muhlenberg Press, 1957), vol. 31:52.
[3] Ibid., 31:52.
[4] Paul Althaus, The Theology of Martin Luther, 1963, trans. Robert C. Schultz, Second Ed. (Philadelphia, PA: Fortress Press, 1966), 25-26
[5] Luther, Career of the Reformer: I, 31:52.
[6] Ibid., 31:52.
[7] Ibid., 31:52-53.
[8] Ibid, 31:53.
[9] Ibid, 31:53.
[10] Ibid, 31:53. Theses three and four are good examples of theologians of glory. Thesis three states, “Although the works of man always seems attractive and good, they are nevertheless likely to be mortal sins.” Likewise four reiterates the previous, “Although the works of God are always unattractive and appear evil, they are nevertheless really eternal merits.” Man views eternally good things as evil because he is the one defining what is good and bad. However, man’s ways are not the ways of God (Isa. 55:8-9).
[11] Ibid, 31:53. Luther comments, "This is clear: He who does not know Christ does not know God hidden in suffering. Therefore he prefers works to suffering, glory to the cross, strength to weakness, wisdom to folly, and, in general good to evil. These are the people who the apostle calls "enemies of the cross of Christ' [Phil. 3:18], for they hate the cross and suffering and love works and the glory of works. Thus they call the good of the cross evil and the evil of a deed good. God can be found only in suffering and the cross, as has already been said. Therefore the friends of the cross say that the cross is good and works are evil, for through the cross works are dethroned and the old Adam, who is especially edified by works, is crucified."
[12] Ibid., 31:53.
[13] Ibid., 31:53.
[14] Ibid., 31:53.
[15] Ibid., 31:53.
[16] Ibid., 31:53-54.
[17] Ibid., 31:42.
[18] Ibid., 31:54.
[19] Ibid., 31:54.
[20] Ibid., 31:55. Thesis 24 reads, “Yet that wisdom is not of itself evil, nor is the law to be evaded; but without the theology of the cross man misuses the best in the worst manner.”
[21] Ibid., 31:55.
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