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Karl Barth, reflecting on it, said Luther had no intention of making this a big public issue. He was going to discuss it simply with his colleagues. But the metaphor that Barth used was he said that it was like a blind man who was climbing up the stairs in a bell tower and he lost his balance and he reached out in the dark and grabbed ahold of the first thing he could hold of and it was the rope for the church bell. And all of a sudden the church bell started ringing and waking everybody in town. And that was the result of the theses.
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Martin Luther saw that people were being led astray by religious systems that bound their consciences to human authority rather than the word of God. So he penned a document that would challenge the abuses of the Roman Catholic Church. Welcome to this Wednesday episode of Renewing youg Mind. At the close of today's Message. I'll let you know how you can receive all 10 messages from RC Sproul's series on justification by faith alone. But for now, let's join Dr. Sproul on Luther's 95 Theses.
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Well, we've looked at the crises that Martin Luther had, as I said, in a cyclical manner every five years, 1505, 1510, 15. Going to look this morning in 1515. I'm not going to get into 1520, which was the year he was excommunicated by the papal bullock Sergei Domino, or his great crisis in 1525 when he was engaged to Catherine von Bora. But that's another story for another time. But I think the supreme crisis for Luther that shaped his entire life and really was a provocative motivation for the entire Reformation, which was what he experienced in 1515. In 1507, we remember, he was ordained at Erfurt as a priest. 15:10 he went to Rome, but in the whole time that he was there at Erfurt, he was studying theology and biblical studies for his doctor's degree. In 1510, Friedrich Electer of Saxony started a brand new university at Wittenberg. And he was trying to amass in its initial stages, an outstanding faculty. And so he got Luther on loan for a couple of years of lectures from Erfert. And he also brought in Philip Melanchthon as part of that faculty, and Carl Stadt and Jones and a few others. But in any case, Luther lectured for two years, then went back to Erfurt. He came back again to Wittenberg and lectured for quite a long time on the Psalms. And when he completed that work, he then began his lectures on Romans in 1515. Now I'm using the year 1515, there's all kinds of debates about that. Some people say it was as early as 1512, some say as late as 1519. Most scholars put it in between 1514 and 1515. For the sake of my cycle of five year crises, I'm going to go with the 1515 date. But in any case, as he was preparing his lectures on Romans, he read an essay from St. Augustine on the Letter in the Spirit, which was not primarily an exposition of Romans, but it was dealing with other matters. But in that particular essay, there was a brief excursus that Augustine gave in which he cited a verse from the first chapter of Romans from Romans 1:17, Romans 1:16. Paul begins with his statement about not being ashamed of the gospel of Christ and so on. And he goes on to say, in it, that is, in the Gospel the righteousness of God is revealed from faith to faith, the just shall live by faith. Now, Luther had commented initially that his entire career he struggled mightily against the whole idea of the justice of God. What he feared more than anything else was the justice of God, which is what every human being should fear more than anything else. I warned my students, don't ever ask God for justice. You might get it. And so Luther hated the idea of, of the justice of God. Now he's preparing his lectures on this verse that talks about the revelation of the justice or the righteousness of God, and concluded with the statement the just shall live by faith. And while he's reading this passage out of Augustine, Augustine had written that the righteousness of God that Paul is talking about in Romans 1 is not that righteousness by which God himself is righteous, but rather a righteousness that God provides for people who are not righteous. Let me say that again. Augustine was saying that when Paul writes in Romans 1 about the righteousness of God, he's not talking about the inherent righteousness of God, that righteousness by which God himself is righteous, but he's speaking of a different kind of righteousness, a righteousness that God bestows by his grace upon those who do not have it. That is, here we see the beginning of Luther's development of the whole notion of the imputation of the righteousness of God or the righteousness of Christ to the believer, which is affected by faith, as we will see later on. Paul expounds upon that greatly in the rest of his Epistle to the Romans. But the idea of imputation that it's not that we are inherently righteous, but rather God counts as being righteous. All of those who put their trust in Christ, because when they put their trust in Christ, the righteousness of Christ is transferred or counted or imputed to the believer by faith. And for this, this was Luther's great discovery. He said, when I understood that the righteousness that Paul is talking about in Romans, the doors of paradise swung open and I walked through. And he sees this as his conversion moment, as his discovery of saving grace. And after all of the agony that he had been through and all of the other ways in which he sought to gain peace with God and never accomplished that, suddenly, he said, he was reborn and he was at peace now with God, just as Paul explains in Romans 5. So that now you can have some understanding existentially of what this meant to Luther. That made him able to stand against an avalanche of criticism and hostility against him from the world and from the Church and from people even in his own university initially. And so he was able to take his stand because of his experience of salvation. He wasn't going to trade that or negotiate that with or for anything. And so he said that that discovery then made him reread the Psalms in a different way, changed his whole understanding of the Psalms. He began to see justification by faith on virtually every page of the Bible all the way through the New Testament. And now these passages would jump out at him and confirm what his understanding and Augustine before him was of Romans 1. So here we can say, even before there was a general controversy, the Reformation, or the seeds of the Reformation, were sown in the personal experience of Luther. But then what happened in 1517, which we usually think of as the beginning of the Reformation, with luther tacking the 95 theses to the castle church door at Wittenberg had its roots in a controversy with respect to the sale of indulgences. And to understand, let's take a few minutes to go back to that. In 1513, there was a Hohenzoller prince by the name of Albert who lived in a neighboring province called Brandenburg, and he was 23 years old. He had an older brother who had great ambitions for the Hohenzollern dynasty and for their household. And they wanted to have greater power and influence throughout Germany. And in 1513, what happened was three area bishoprics became vacant. There was, first of all the Archbishopric of Magdeburg, there was the bishopric of Halberstadt, and most significantly, the archbishopgris of Mainz. And whoever was the Archbishop of Mainz became virtually the Pope of Germany. I mean, it was the highest ecclesiastical place of authority in the whole nation. Now, the idea that Albert's brother cooked up was to gain those bishoprics for Albert, that he might be the Archbishop of Magdeburg, the Bishop of Kalberstadt, and the Archbishop of Mainz, all at the same time. And the way to achieve that is, was to purchase these offices from the Pope. Now, remember I said that the papacy at this time was at one of its most corrupt times. You had Julius ii, who was a Borgia pope, followed by Leo X, who's the one who excommunicated Luther, and he was a Medici pope. But in the meantime, the practice of simony was widespread. By now, simony is that sin that is condemned in the New Testament. When you recall, Simon Magus saw the miraculous works of the apostles and wanted to buy the Holy Spirit. You remember that from Peter. And Peter said, you and your money perish with you. Which is a polite way of saying, you and your money go to hell. We're not doing this deal. And so simony it was so called because it was Simon Magus who tried to buy the power of the Holy Spirit. And so this practice of selling church offices became widespread at this time in history. And, of course, Albert was trying to take advantage of it. Now, besides the biblical prohibition against simony, you also had ecclesiastical prohibitions in place in terms of canon law in Rome. Number one, you were not allowed to hold more than one bishopric at the same time, and Albert wanted three. Number two, he was too young to be consecrated as a bishop, as he was only 23 years old. But as far as the Pope was concerned, money talked. And so a negotiation took place between the representatives of Albert and Albert himself with the Pope. And he was able to secure all three bishoprics, two archbishoprics and one regular bishopric. And the total cost of this was about $250,000. Now, when it came to buying these offices, he got involved in a little bit of negotiation with the Pope. For example, with respect to the Archbishopric of Mainz, this ongoing price was 12,000 ducats of gold. And in addition to that, the Pope wanted from Albert another 12,000 ducats. And he said, let's get our ducats all in a row here. And he said, no, I'll offer you 7,000, one for each one of the seven deadly sins. The Pope had wanted one for every disciple. With 12, they finally compromised on 10,000 for the Ten Commandments. But in any case, for this big deal to go through, Albert had to borrow the money. And the big bank in that time was the Fuggers in Germany. And so the Fuggers brokered this deal between Albert and the Pope. And so money was given to Albert, then given to the papacy in. In order to get these bishoprics. And. And so the Pope entered into an agreement with the Fugars to raise the money to pay for all of these bishoprics. Okay. Now, in order to do this, this is how the indulgence program that was represented by Johann Tetzel started out. For centuries, the Roman Catholic Church had had this concept of indulgence, which continued to expand in its application to get people have reduced time in purgatory, or to get out of purgatory all at once to have a plenary indulgence to cover all of their sins now and forevermore. And it was tied to the sacrament of penance, which I'll explain a little bit later, to the works of satisfaction which one has to perform, in other words, to be restored to saving faith. And among those works of satisfaction are commonly simple disciplines, like saying so many Our Fathers, so many Hail Marys, like we saw Luther and his pilgrimage to Rome go through in order to get the indulgences associated with the sacred steps there at the Lateran Church. Well, now this thing had expanded to include almsgiving, that the giving of alms would help a person be restored to a state of grace. Again, I'm going to expand on that later on, but for now, the Church, in order to raise money for the completion of the building of St. Peter's that Julius II had started, and that ended in they're running out of money and weeds growing in the foundation. Now Leo the 10th wants to finish that grand project. So he authorized the distribution of indulgences for sale. Now, the idea was for a person to give alms and have it count towards a work of satisfaction. They had to be given genuinely and from the heart. The Church eschewed any idea of a crass notion of buying salvation. They say we're not. Salvation isn't for sale, sort of, but indulgences are if the heart is right, and so on. And so with an agreement among Albert, the Pope and the fuguer bankers, we have this special indulgence commission where Tetzel was commissioned from Rome to. To go to the provinces of Germany and to bring the papal bull that announced this new indulgence program. And so Tetzel was a great salesman. He wasn't that scrupulous, but he was very successful. And it was. The sale of the indulgences was filled with pomp and pageantry. Weeks in advance of the papal legate's coming to a particular town or village, the messenger would be sent out and say, next month at such and such a day, on that day, the papal representative will be here, and the indulgences will be available to you if you give the alms necessary for them. And they even had a scale worked out of how much money an indulgence would cost for a nobleman compared to or contrasted to a peasant. And every different tradesman had a different level. But in any case, they would send the message in advance. Then the day when it would come, there would be this massive holy procession where the papal bull document would be carried on either a gold embroidered cushion or a velvet cushion. And it was like a circus coming to town. And all of the people would rush to the town square and get in line and make their payments to get indulgences for their relatives and so on. We don't know if it's truth or legend that Tetzel used the slogan, every time a gilder in the kettle rings, a soul from purgatory springs. And so the idea was that you buy the indulgence, you're home free. Now, this was taking place across the border from where Luther resided. But it was so popular and people were so excited about it, that people from Luther's congregation went over the border, took advantage of the sale of the indulgences from Tetzel. They would come back to Wittenberg with their document of indulgence and wave it in the face of their friends and say, look, I have all my sins forgiven. And Luther now as a pastor, was horrified because he knew some of these people were scoundrels and, and completely secularized pagans who were holding these documents up of indulgences. And it was because of that, out of his pastoral concern, that he wanted to discuss the matter with his fellow faculty members at the University of Wittenberg. Now, to have an academic discussion, you would post theses to be discussed in a scholarly colloquium, not for public consumption. That's why Luther wrote them in Latin. He wrote these 95 theses, posted them on the church door at Wittenberg, and inviting the rest of the faculty to discuss indulgences in the whole system that it was involved with. Well, some enterprising students, some saw them and were amazed by them. Without Luther's knowledge or permission, they took these Latin theses, translated them into German, and because of the newly invented Gutenberg press, they were able to duplicate the theses. And within 14 days, a fortnight, two weeks, the documents, the theses were in every village, city and hamlet in Germany. And it was now wildfire. And that's when people say that's when it all started. Karl Barth, reflecting on it, said Luther had no intention of making this a big public issue. He was going to discuss it simply with his colleagues. But the metaphor that Barth used was, he said that it was like a blind man who was climbing up the stairs in a bell tower, and he lost his balance and he reached out in the dark and. And grabbed ahold of the first thing he could hold of, and it was the rope for the church bell. All of a sudden, the church bell started ringing and waking everybody in town. And that was the result of the theses. And so not only was Germany astir, but the word got back very quickly to Tetzel about the theses and to Albert. And both Albert and Tetzel reported the incident of the 95 theses to Leo X in Rome. And he just dismissed it out of hand as this drunken monk in Germany, who cares? Or anything. But the thing just kept escalating and escalating until finally Luther was brought to that imperial diet at Worms in 1521, where he was called upon to recant. And he said, you asked me to recant. You asked me to answer non carnutum without horns. I cannot recant unless I'm convinced by sacred Scripture or by evident reason, I cannot recant. For my conscience is held captive by the word of God. And to act against consciences neither right nor safe. Here I stand. I can do no other. God help me. And the rest, as we say, is history.
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We look back with gratitude, don't we, for Luther's boldness? Ultimately, God would use him to bring Reformation to the Church. You've been listening to RC Sproul series Justified by Faith Alone. For further study of these great truths, we will add the digital teaching series to your learning library in the Ligonier app. When you visit renewingyourmind.org with a donation, you can also call us at 800-435-4343. This gives you lifetime digital access to all 10 lessons, plus the digital study guide and a DVD. And in advance, on behalf of all of my colleagues here at Ligonier Ministries, let me thank you for your donation. I hope you'll join us tomorrow as we learn about the divide between Roman Catholics and Protestants. Looking carefully at what Rome teaches about justification, here's a preview.
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The decrees of the Council of Trent were reaffirmed in toto in the Catholic catechism of the 1990s, and so officially within the Roman Church, even though you'll find people in America and Canada and the Western wing of the Church who are loose on Trent, the Curia of the Latin wing of the Church and the papacy still affirms unequivocally the decrees and canons of Trent. So that's what we're going to do to understand its view of justification. Now, before again I expound that so often in the discussion and debate between Roman Catholicism and Protestantism, both sides set up straw of persons and attack things that aren't true. They slander each other, you know, I hear it's all the time. Well, we believe in justification by faith. Rome believes in justification by works as if faith wasn't significant. Or we believe in justification by grace. Rome believes in justification by merit and that's a falsification, an oversimplification. Or some say we believe in justification by Christ. They believe in justification by their own activities. That's not true. So let's ask the question, what does Rome teach on this question of justification?
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I hope you'll join us next time here on Renewing youg Mind. Sa.