Winning Hearts and Minds

On March 6, 1522, Martin Luther returned permanently after an approximately ten-month stay in the Wartburg Castle.  The electoral duke of Saxony, Frederick the Wise, had sent Luther to the Wartburg after the Holy Roman Emperor, Charles V, issued the Edict of Worms in May 1521.  The imperial decree made Luther an outlaw.  It also could implicate anyone who supported him.  In Luther’s absence the leadership of the early reform movement in Wittenberg fell to his young colleague, Philip Melanchthon.  Other theologians, like Andreas Karlstadt, began to implemente reforms to the liturgy and called upon the townspeople to remove images and statues from churches.  The Wittenberg town council approved many of these reforms in early 1522.  

Beginning on March 9, Luther preached eight sermons in eight days.  These sermons were later published and became known as the Invocavit Sermons because they were preached starting on Invocavit Sunday in Lent.  In these sermons, Luther took on the issues that had caused problems in his absence: changes to the divine service (the Mass) and the removal of images from churches.  However, he argued with great conviction that the gospel cannot be enforced by law and even what may be good changes can be done too quickly.  First, Luther stated that the people must be taught why these changes are necessary, then, after a time of instruction, officials should make the necessary changes.  He also stated that God’s preached word and right teaching would bring about more lasting change. He expressed it famously in this manner:

“For where the heart is not good, I care nothing at all for the work.  We must first win the hearts of the people.  But that is done when I teach only the Word of God, preach the gospel, and say: Dear lords or pastors, abandon the mass, it is not right, you are sinning when you do it; I cannot refrain from telling you this.  But I would not make it an ordinance for them, nor urge a general law.  He who would follow me could do so, and he who refused would remain outside.  In the latter case the Word could sink into the heart and do its work.  Thus he would become convinced and acknowledge his errors, and fall away from the mass; tomorrow another would do the same, and thus God would accomplish more with his Word than if you and I were to merge all our power into one heap.  So when you have won the heart, you have won the man–and thus the thing must finally fall of its own weight and come to an end.  And if the hearts and minds of all are agreed and united, abolish it.  But if all are not heart and soul for its abolishment–leave it in God’s hands, I beseech you, otherwise the result will not be good.” Martin Luther, Eight Sermons at Wittenberg (1522), in Luther’s Works 51:76 [Emphasis added]

 

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Universal Nature and Injustice

“Injustice is sin. When universal Nature has constituted rational creatures for the sake of each other–to benefit one another as deserved, but never to harm–anyone contravening her will is clearly guilty of sin against the oldest of the gods: because universal Nature is the nature of ultimate reality, to which all present existence is related.” Marcus Aurelius, Meditations, Chap. 9, trans. Martin Hammond (London: Penguin, 2006), p. 83.

Marcus Aurelius (d. AD 180) ruled the Roman Empire from AD 161 to 180.  Despite his significant reign as the last of the “good emperors,” his written collection of short meditations have made him famous as a Stoic philosopher.  In this text he expresses the Stoic idea that justice is a universal ideal rooted in nature.

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Trust the Science

“Then came the explosion of this myth.  It climaxed in the horrors of Nagasaki and Hiroshima and in the fierce fury of fifty-megaton bombers.  Now we have come to see that science can give us only physical power, which if not controlled by spiritual power, will lead inevitably to cosmic doom….We need something more spiritually sustaining and morally controlling than science.  It is an instrument which, under the power of God’s spirit, may lead man to greater heights of physical security, but apart from God’s spirit, science is a deadly weapon that will lead only to deeper chaos.”*

Martin Luther King identified this myth as the idea that scientific innovation and technology could bring about a kind of utopian society.  He emphasized the fact that humanity’s deepest needs are spiritual as evidenced by the emotional and spiritual discontent in society.  Science, or knowledge of the material world, can lead to better temporal lives for humanity.  However, science also can lead to the greatest destructive powers in human existence: nuclear weapons. 

King concluded: “Why fool ourselves about automatic progress and the ability of man to save himself?  We must lift up our minds and eyes unto the hills from whence cometh our true help.  Then, and only then, will the advances of modern science be a blessing rather than a curse.”**   

*Martin Luther King, Jr., Strength to Love (Philadelphia 1963), p. 74.

**Ibid. 74-75. 

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God Descends into Dust

“Majesty compressed himself to join to our dust the best thing he had, which is himself.  God and dust, majesty and weakness, utter lowliness and utter sublimity  were united in a single person.  Nothing is more sublime than God, nothing is lower than dust–and yet God descended into dust with great condescension and dust ascended into God with great honor, so that whatever God did in it, the dust is believed to have done, and whatever is the dust bore, God is said to have borne in it by a mystery as ineffable as it is incomprehensible.” Bernard of Clairvaux, “On the Eve of the Lord’s Birth, Sermon Three” in Sermons for Advent and the Christmas Season  (Kalamazoo: Cistercian, 2007), p. 66.

Bernard of Clairvaux, the famous twelfth-century Cistercian preacher, describes the Incarnation of Christ as the union of God and dust.  God descends into the dust of humanity to redeem the dust itself. Notice, the dust ascended into God and received credit for whatever God-in-dust did.  Previous to this section Bernard described how God created human beings from the dust of the ground then endowed them with sensation and reason.  

 

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God Crowns His Own Gifts

One day someone asked Martin Luther whether godly persons should expect merit for their good works that result from their justification.  Luther answered that even the justified were still sinners, who pray for forgiveness and live under grace.  While God promises rewards to those who do good works, no works earn any merit.  Luther explained:

In short, the article of justification by Christ solves everything. If Christ merits it, we merit nothing.  In Christ there are gifts, not merits. Likewise, since capital and substantial righteousness is nothing, how much less will accidental righteousness count in God’s sight? Substantial righteousness is the righteousness of faith, but accidental righteousness is gifts, not merits.  God crowns nothing but his own gifts, as Augustine said. (Luther’s Works 54: 329) [Emphasis Added]

In Luther’s estimation, the gift of faith in Christ formed the substance of faith, but even the outward actions derived from faith were gifts.  He described how Augustine of Hippo demonstrated that merit rests completely on God’s grace and not on human will or activity.

Augustine (d.430) influenced Western Christian theology more than any writer except for Holy Scripture.   He lived during the tumultuous era of Germanic invasions.  In fact, he died as the Vandals approached Hippo in North Africa.  While Dr. Luther did criticize Augustine’s teaching at times,  Luther always emphasized Augustine’s influence on his own (re)discovery of the Gospel and grace.  Augustine taught clearly that salvation and eternal life were gifts which God bestowed by grace through faith in Christ.  When others inquired as to the role of merit in salvation, Augustine explained that grace by its very nature cannot be obtained by meriting anything.  Rather, it is God’s grace that grants faith and any merit associated with the good works resulting from faith.  Augustine stated concisely: “If, then, your good merits are God’s gifts, God does not crown your merits as your merits, but as His own gifts.” (Augustine, On Grace and Free Will 6. 15., NPNF 5: 450.)

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Arise O Lord: The Political Origins of Luther’s Reformation

In his sermon given at the funeral of Duke John of Electoral Saxony (John the Steadfast) in 1532, Martin Luther stated, “a prince is also a human being and always has ten devils around him where another man has only one, so that God must give him special guidance and set his angels about him.”* While the Lutheran Reformation revolved around the theological rediscovery of essential biblical teachings (i.e. justification by faith), political events played a major role in the Lutheran Reformers’ temporal success.  Most likely, Dr. Luther would have gladly embraced martyrdom in 1521.  However, his survival, based upon the support of certain German princes and city councils, changed the history of the Christian Church and the world.  As the above quote demonstrates, Luther had a very realistic understanding of the princes, even those who supported him.

Pope Leo X issued the papal bull, Exsurge Domine (Arise O Lord) that identified and condemned forty one errors in Luther’s published writings in June 1520.  However, Luther’s support in Germany continued to grow.  After Luther received the papal bull against him, Luther, Philip Melanchthon, and students at Wittenberg burned it and another texts in December as a response to the authorities’ burning of Luther’s works.

On January 3, 1521 the papal curia published the final bull of excommunication against Martin Luther.  The politics surrounding the election of Charles V as Holy Roman Emperor of the German Nation had slowed down papal action against Luther for two years.  As one of the seven electors of the new emperor, Duke Frederick the Wise of Electoral Saxony had a strong political position in 1519.  Pope Leo X did not want Charles, who had recently become king of Spain, to replace his maternal grandfather (Maximilian I) as Holy Roman Emperor.  The pope had even suggested Frederick as a candidate for the imperial position.  Rejecting his own candidacy, Frederick convinced the majority of electors to vote for Charles in June 1519.

Charles V had agreed to significant concessions in order to become emperor.  Most significantly for Martin Luther in 1521, Charles had agreed to grant any imperial subject a hearing before impartial judges within the Holy Roman Empire before that subject’s condemnation.  Based on this concession and Frederick’s persuasive arguments, Charles agreed to give Martin Luther a hearing at the imperial Diet of Worms in April 1521.

This led to Dr. Luther’s famous testimony and refusal to recant before the imperial assembly, including Charles V and papal representatives.  The reaction to Luther’s speech exposed a developing rift within the Empire.  Although Luther already had significant support among the political leaders, Charles and the imperial assembly did issue an edict against Luther in May 1521.  This imperial edict declared Luther to be a heretical outlaw and forbade anyone to support him or even communicate with him.  The penalty for assisting Luther could be imprisonment and confiscation of one’s property.  Charles V and the papal party thought this edict would settle the matter. This edict and its ramifications played a major role in the politics of the Holy Roman Empire for the rest of Luther’s life.

*LW 51:236

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The Laws of Tyrants

Most foolish of all is the belief that everything decreed by the institutions or laws of a particular country is just.  What if the laws are the laws of tyrants?  If the notorious Thirty* had wished to impose their laws on Athens, even if the entire population of Athens welcomed the tyrants’ laws, should those laws on that account be considered just? No more, in my opinion, should that law be considered just which our interrex** passed, allowing the Dictator to execute with impunity any citizen he wished, even without trial.”  Marcus T. Cicero, The Laws 1. 42. in  The Republic and The Laws, trans. Niall Rudd (Oxford 1998), p. 111-112.

Cicero wrote these words in his dialogue on the nature of laws and community.  It includes discussions of personal morality, ethics, the State, and punishment.  If one reads the text, it reveals Cicero’s familiarity with the Greek philosophical tradition including Plato, Aristotle, the Skeptics, Epicurus, and Stoics.  After his examination of just punishments for criminals and the tormented consciences of the wicked, he stated the words above.  In these words, Cicero powerfully asserts that the State’s decrees can be immoral and unjust.  Justice transcends mere human convention because god or the gods have implanted it in human souls.  He concludes:

“There is one, single, justice.  It binds together human society and has been established by one, single, law.  The law is right reason in commanding and forbidding.  A man who does not acknowledge this law is unjust, whether it has been written down anywhere or not.  If justice is a matter of obeying the written laws and customs of particular communities, and if, as our opponents*** allege, everything is to be measured by self-interest, then a person will ignore and break the laws when he can, if he thinks it will be to his own advantage.  This is why justice is completely non-existent if it is not derived from nature, and if that kind of justice which is established to serve self-interest is wrecked by that same self-interest.  And that is why every virtue is abolished if nature is not going to support justice.” Ibid. 43., p. 112.

*The Thirty were pro-Spartan tyrants who seized power in Athens in 404 BC.  They established a dictatorship then imprisoned and executed many people without due process or trial.

**Interrex was the position of interim ruler in the Roman Republic.  Cicero is referring to the dictate that made Sulla a dictator in 82 BC.  Sulla executed thousands of people without trial.

***Epicureans

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The Lust For Domination

“I know how great is the effort needed to convince the proud of the power and excellence of humility, an excellence which makes it soar above all the summits of this world, which sway in their temporal instability, overtopping them all with an eminence not arrogated by human pride, but granted by divine grace. For the King and Founder of this City which is our subject has revealed in the Scripture of his people this statement of the divine Law, ‘God resists the proud, but he gives grace to the humble.’* This is God’s prerogative; but man’s arrogant spirit in its swelling pride has claimed it as its own, and delights to hear this quoted in its own praise: ‘To spare the conquered, and beat down the proud.’**  Therefore I cannot refrain from speaking about the city of this world, which aims at dominion, which holds nations in enslavement, but is itself dominated by that very lust of domination.  I must consider this city as far as the scheme of this work demands and as occasion serves.” Augustine of Hippo, The City of God:  Preface, trans. Henry Bettenson (London 1972), 508. [Emphasis added]

In this preface to his most famous work, The City of God, Augustine of Hippo sets forth one of the most significant themes of his work: power, pride, humility, and grace.  He examines numerous events in Roman history that explain how fallen human beings sought power and glory through the dominion over others.  Based on the ancient Roman authors, Augustine rightly explained how Rome originated as a State based on violence and became a State based on conquest in the first five books of The City of God.  He later emphasizes the theology of humility and grace as the heavenly antidote to human sin and pride.

*James 4:6

**Virgil, Aeneid 6

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More Than a Feeling

“For virtue is nothing else than an affection of the mind ordered according to reason, and such affections are said to be very numerous according to the various inclinations of the same mind, yet having one root and origin, the will.  For one will, according as it inclines itself to various things either by seeking or avoiding, forms various affections, and receives divers names according to the same affections, although, however, all these things are in one will, and are one will.”* 

In this famous early twelfth-century theological text, Hugh explained the nature of virtue.  The interconnection of emotion and reason form the basis of virtue.  Notice, virtue exists when reason controls the affections.  The will must seek or avoid certain things and thus form affections.  According to twelfth-century theologians, how does the will do this?  Simply put: Love.  Twelfth century theologians understood love as the source from which all affections and actions flow.  Bernard of Clairvaux stated that love exists in the emotion and the action and love must shape the will toward feeling or action. When the divine love motivates the will then truly right emotions and good deeds follow.**   

In a devotional work, On the Praise of Charity, Hugh of St Victor extolled the power of love by identifying it as God’s primary motivation for becoming a human being:

“O charity, for you alone were able to draw God down from heaven to earth. O how powerful is your bond, whereby both God could be bound and the human, having been bound, broke the bounds of iniquity! I do not know if I am able to say anything greater in your praise than that you draw God down from heaven and elevate the human from earth to heaven.  Your great virtue is that by means of you God is brought all the way down to earth and the human is exalted all the way up to heaven.”*** 

Hugh followed this section with a meditation on the Incarnation and Passion of Christ.  He described Christ as a man conquered by love as she motivates him to obey his Father’s will.  Love has wounded Christ and therefore wounds his followers deeply in their hearts.  For God is love (caritas). This is the only virtue which is also God Himself and from it flows all of life.  Hugh concludes: 

Charity cures every weakness of the soul.  Charity pulls up all vices by the roots.  Charity is the source of all the virtues.  Charity illumines the mind, purifies the conscience, delights the soul, [and] reveals God.****       

          

*Hugh of St Victor, On the Sacraments of the Christian Faith I.VI.17 (English trans. at p.105) {Emphasis added}

**Bernard, Sermon on Song of Songs 50. II.3 (English trans. vol. 3, p. 31); Bernard On Loving God

***Hugh of St Victor, On the Praise of Charity, trans. Hugh Feiss, OSB, On Love: Victorine Texts in Translation (Hide Park, NY 2012), p. 164.

****Ibid., 166.  

 

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The Spirit of Resistance

“The spirit of resistance to government is so valuable on certain occasions, that I wish it to be always kept alive. It will often be exercised when wrong, but better so than not to be exercised at all. I like a little rebellion now and then. It is like a storm in the Atmosphere.”*

Thomas Jefferson wrote these sentences in a letter to Abigail Adams in February 1787 during his  in Paris as Minister to France.  Jefferson is referring to the events known as Shays’ Rebellion here.  Jefferson states that he hopes the rebels were pardoned, then moved on to other matters.  Later in the same year, Jefferson wrote to William Stephens Smith (John and Abigail Adams’ son in law) and expressed similar thoughts about the spirit of resistance.  He pointed out that the 13 States had existed for 11 years and only this one rebellion took place.  Jefferson then concluded famously:

And what country can preserve it’s liberties if their rulers are not warned from time to time that their people preserve the spirit of resistance? Let them take arms. The remedy is to set them right as to facts, pardon and pacify them. What signify a few lives lost in a century or two? The tree of liberty must be refreshed from time to time with the blood of patriots and tyrants. It is it’s natural manure.**

Jefferson concluded this letter with a lament that Shays’ Rebellion had influenced the actions of members of the Convention taking place in Philadelphia.  He feared an overreaction would give the government too much power under a new constitution.

*Thomas Jefferson to Abigail Adams, 22 February 1787 https://founders.archives.gov/?q=Thomas%20Jefferson%20to%20Abigail%20Adams&s=1111311111&r=149&sr=

**Thomas Jefferson to William Stephens Smith, 13 November 1787 [Emphasis added] https://founders.archives.gov/documents/Jefferson/01-12-02-0348

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