by Obbie T. Todd

The Protestant Reformation was, in many ways, the product of manifold political, social, and religious forces crashing together at a God-ordained moment in history. Still, in other ways, it began with a man. In his 16th century German Reformation, Martin Luther stood defiantly against an institution that had pontificated for over a millennium. Yet, in his theological and moral challenge to the Catholic Church, he did not stand alone. In 1520, while lecturing on the Psalms, Luther wrote an Address to the Christian Nobility of the German Nation in order to gather support for his reform.

In his new biography entitled Martin Luther: Visionary Reformer (2015), Scott H. Hendrix explains Luther’s aim for the address: “The goal was not to foment a German uprising against Rome but to reform the practice of religion in Christendom. Because the clergy were shirking their duty, the only recourse was an appeal to laypeople in authority who could twist arms and force change.” (90)

Luther begins his open letter by identifying the “three walls” of the Romanists: (1) their decrees erroneously stating that no temporal power has authority over them, (2) their claim that interpretation of Scripture belongs to no one except the pope, (3) and their assertion that no one is able to call a council except the pope himself. The first section of Luther’s Address to the Christian Nobility of the German Nation is a an invective against these three walls.

1. Concerning the first “paper-wall,” Luther begins by eschewing the notion of spiritual elitism. For him, there is no “spiritual estate” for bishops, priests, and monks. According to Luther, “there is among them no difference at all but that of office, as Paul says in 1 Corinthians 12:12.” Through baptism we are all consecrated to the royal priesthood of 1 Peter 2:9. In cases of baptism, Luther reminds us, anyone could baptize. (or give absolution, as Luther held penance to be the third sacrament) After all, we share one faith, and we believe in the same Gospel: “For whoever comes out the water of baptism can boast that he is already consecrated priest, bishop, and pope, though it is not seemly that everyone should exercise the office.” This office is granted by the will and command of the community, not by one’s arbitrary whim. Therefore a priest, like any other temporal authority, is an office-holder. Just as spiritual authorities are charged with the administration of the Word and sacraments, the temporal authorities are to “bear sword and rod with which to punish the evil and to protect die good.” In Luther’s scheme, the temporal authority is not “above” that of the spiritual and may not punish it. However, it should be left to perform its role “without hindrance.” According to Luther, such tasks should be performed objectively and without discrimination, “regardless whether it be pope, bishop or priest whom it affects; whoever is guilty, let him suffer.” The freedom, life, and property of the clergy are no more important than the laity.

2. As to the second wall, Luther takes aim at those who deem themselves “Masters” of the Holy Scriptures: “For since they think that the Holy Spirit never leaves them, be they never so unlearned and wicked, they make bold to decree whatever they will.” To this Luther questions why there is even the need for a Bible! The Pope has “usurped” the power of the Holy Spirit. Luther further opines that the Romanists have misinterpreted Matthew 18 when they contend that the pope alone holds the “keys” to the kingdom. In reality, these keys are given to the “community” of the church. According to Luther, “the keys were not ordained for doctrine or government, but only for the binding and loosing.” When the pope claims supreme hermeneutical authority for himself and codifies his own man-made religion, he singlehandedly constrains the “Spirit of liberty” in the church. For this reason Luther calls together the church in this letter: to accuse the pope before the church.

3. Thirdly, concerning the authority to call together councils, Luther reminds his readers that it was in fact not Peter who convened the Apostolic Council in Acts 15:6, but rather the Apostles and elders! Luther thus contends that it is incumbent upon the temporal authorities to bring about a “truly free council” in order to restore Scriptural faithfulness and order. Luther likens the situation to a fire breaking out; the citizens have a duty to tell others. Citing 2 Corinthians 10:8, Luther heralds the edifying purpose of the Church. He then concludes that those who pursue destruction do so by “the power of the devil and of Antichrist.” Luther sees the Roman pope as the fulfillment of eschatological texts such as Matthew 24:24 and 2 Thessalonians 2:9. In the end, Luther’s only hope is Scripture: “Therefore we must cling with firm faith to the words of God, and then the devil will cease from wonders.” Luther contends that the Romanists have made the consciences of the people “timid and stupid,” and for this reason it is time to enact the power of the temporal authority in order to aid that of the spiritual.

In his Address to the Christian Nobility of the German Nation, Luther ripped down these three walls in order to shed further light upon the abuses of the Catholic Church and to rally the support of the educated laity in the Reformation.