From the Editor

What Has Erfurt to Do with Rome? Sarah Hinlicky Wilson

hat has Erfurt to do with Rome? Or, less figuratively, another is that, before any sixteenth-century conversation Wwhat has the Lutheran church to do with the Roman about these issues could reach fruition, their growth was Catholic church? I had ample time to ponder this ques- cut short. Political factors intervened, forcing a fast onset tion during the seventy days I spent walking from Erfurt to of tribalism, and genuine dialogue ground to a halt. What Rome last fall with my husband Andrew, retracing Luther’s we now call “Lutheran” theology and “Catholic” theology steps five hundred years later.1 Those of us who have been were determined early on by these circumstances. well-trained in the standard tribal polemic in our churches Let’s review some dates. In late 1510 Luther made his for the past five centuries will have no trouble coming up pilgrimage to Rome, arriving in January 1511. Though with a long list of all the things that divide Lutherans and the trip has often been touted as the first time Luther “saw Catholics from one another: indulgences, purgatory, the the light,” that’s not really true. It was common knowl- papacy, the saints, Mary, edge that Roman priests transubstantiation, the Those of us who have been well-trained were often corrupt and bla- canon of the mass, clerical tant unbelievers (they were celibacy vs. clerical mar- in the standard tribal polemic in our even known to whisper to riage, Scripture and liturgy the consecrated elements, in the vernacular, justifica- churches for the past five centuries will “Bread art thou and bread tion by faith, goods works, thou wilt remain, and wine salvation itself. have no trouble coming up with a long list art thou and wine thou wilt To an extent, this assess- remain”2). There’s no rea- ment is correct. It’s also of all the things that divide Lutherans and son to think this would have obvious almost to the point scandalized Luther more of meaninglessness. But it Catholics from one another. than any other pious priest makes an assumption that visiting the eternal city. ought to be called into question: that the development of There is, at most, one tiny seed of the eventual reformer to the Lutheran and Roman Catholic churches, with their be found at this period. Luther prayed his way up the Scala own theologies and orders of ministry, is self-evidently Santa on his knees in order to gain a plenary indulgence legitimate. It has been a necessary part of ecumenical for his grandfather Heine, and when he got to the top, he diplomacy to act on this assumption. Such an assumption couldn’t suppress the question in his mind, “Who knows allowed the dialogues of the past fifty years to discover the whether it is true?”3 And that’s all. It’s further worth not- vast commonality on matters central to the Christian faith ing that Luther and his companion (probably a friar from that both Lutherans and Catholics share. the Nuremberg priory) made their trip to Rome primarily But it has also tacitly accepted the logic of division. Only to appeal the forced merger of more- and less-observant gradually has the logic of division itself started to come houses, in order to preserve their right to practice the strict- into question. The problem with any contemporary assess- est form of the Augustinian rule—but when their appeal ment of what separates Lutherans and Catholics from one was denied, Luther accepted the judgment and made no

2 Spring 2011 more fuss about it. We do not have in 1523, with the burning of the first ries it became increasingly important here a rabble-rouser whose sole aim Lutheran martyrs in Antwerp. Of to distance Luther from his Catho- was to defy authority. course, it was only a matter of time lic roots. The story about Luther the Seven years later, in 1517, Luther before Lutherans and other Protes- wrote and circulated his famous tants started returning the favor and Once these churches Ninety-Five Theses. Again, history executing Catholics. dispels the myth. Likely he didn’t even So the fate of our two churches vis- divided, they were post them on the door of the castle à-vis one another was sealed within church. Even if he did, his goal was four years at most, in a politically stuck with the logic to use the conventional pattern of explosive environment, and at a time university debate to discuss a trou- when both sides could invoke violent of division. bling issue of church practice, not to secular authorities to back up their bring the whole church edifice crum- religious cause—secular authorities individual against the institution came bling down. Luther was certainly not that were eager to exploit the religious to take a life of his own, divorced the first to call church practice into ferment for their own purposes. We from the gospel, as a kind of fable of question; it’s a venerable occupation. rarely take sufficient notice of how individualism and conscience. The And according to the contemporary much this reality influenced the course Catholic church was always described Luther scholar Oswald Bayer, Luther’s of events. Once the lines are drawn, with reference to the worst abuses of substantial theological breakthrough any hope of fair or charitable inquiry sixteenth-century Germany and the didn’t come until 1518, in his little- evaporates. corrupt Borgia popes; it became part known theses on the nature of absolu- Consider the case of one Johannes of the training of each new genera- tion.4 In other words, the Ninety-Five Cochlaeus. This energetic priest was tion to learn just how far Rome had Theses still represent a Western Chris- a contemporary of Luther’s and his strayed from the truth. tian friar working within the traditional first “heresiographer,” the opposite The point is that once these Western Christian thought-world, of a hagiographer, one who demon- churches divided, they were stuck with exercising the time-honored office of izes a supposedly wicked and impious the logic of division. Their hands were prophet when something ecclesiastical enemy of the church.5 Cochlaeus’s forced. They could no longer consider had gone awry. 1548 biography, “The deeds and writ- any theological issue in peace, at ease, Then consider: it was only two ings of Dr. Martin Luther from the over time, or—significantly—without years later—two years!—before year of the Lord 1517 to the year 1546 reference to the other, and always a Luther was excommunicated with the related chronologically to all posterity negative one at that. papal bull Exsurge Domine, and the by Johannes Cochlaeus,” was but one In the twentieth century, this stale- following year, in 1521, the Edict of of a vast number of pieces written by mate slowly began to change. Catho- Worms placed Luther under imperial this tireless character to debunk Luther lic scholars like Joseph Lortz,6 Erwin ban, essentially permitting anyone in and all the other reformers, and also, Iserloh,7 Otto Hermann Pesch,8 and the Holy Roman Empire to murder notably, to demonstrate the necessity Jared Wicks9 began to read Luther of a violent political suppression of afresh and were surprised by what The fate of our two their followers. Cochlaeus was not only they found. They found a theologian prolific but also ferociously polemical. who, far from tossing out the church’s churches vis-à-vis Objective inquiry was hardly his goal: past wholesale and inventing some- wiping out Luther and everything he thing new to take its place, could not one another was sealed stood for was Cochlaeus’s sole wish. He have come to his Reformation insights failed in that particular quest, but for without the whole long history of within four years the next four hundred years, Catholic Christian thought behind him: the scholarship repeated what Cochlaeus doctrines of the Trinity and the two at most. had said with no further investigation. natures of Christ, the theologians like It was self-evident that Luther was Athanasius and Augustine, the liturgy him without punishment or reprisal. bad, so what was the need to know and hymnody of the Western tradi- So we have, at most, a two-year period more about what he had said? tion. These Catholic scholars found in which Luther’s theological propos- Lutherans, for their part, could not that Luther’s teaching on justification als could have been discussed before think of the Roman Catholic church by faith was not so far off from that he was formally pronounced a heretic, in any other way than as the “papists,” of the angelic doctor himself, Thomas and only three years before defending the ones who had excommunicated Aquinas; that in fact Luther was closer Luther could cost people their lives. Luther and allowed him to be placed to Thomas Aquinas than many of It did actually cost people their lives under imperial ban. Over the centu- the leading Catholic theologians in

Lutheran Forum 3 Luther’s own time. They found that ever, Luther was often regarded ity for social and political life. Luther’s emphasis on the news about as the founder of a new church. (iv.18–19) Christ as good news, for me, was an The judgment of Luther was emphasis that the Catholic Church closely connected with each Whew! That is something for Luther- itself had finally come to share as well. church’s view of the other: they ans to ponder with humility. This particular insight found expres- accused one another of aban- Now it’s the Catholics’ turn. The sion in the Vatican ii decree Dei Ver- doning the true faith and the document admits: bum, which recovered the soteriological true church. (i.2–3) A defensive attitude toward purpose of revelation, and it opened Luther and his thinking was in the way for conversation with Luther- The statement then goes on to specify some respects determina- ans, eventually leading to the Joint the distortions that took place in each tive for the Roman Catholic Declaration on the Doctrine of Justi- church. One important admission is Church and its development fication. Lutheran scholars also bene- how the Lutheran churches have often since the Reformation. Fear of fited from these new Catholic insights: failed to do justice to Luther, despite the distribution of editions of they were able to start shedding the bearing his name. the Bible unauthorized by the ideology of Luther as the founder of a [They] have tried over the cen- church, a centralizing over- new church, the rebel against author- turies to conserve Luther’s theo- emphasis on the papacy, and a ity, and the hero of conscience and logical and spiritual insights. one-sidedness insacramental could recapture instead Luther’s deep Not all his writings, however, theology and practice were rootedness in the first fifteen hundred have influenced the Lutheran deliberately developed fea- years of Christian history. churches to the same degree. tures of Counter-Reformation In the past fifty years of dialogue There has often been a tendency Catholicism. (iv.21) between Lutherans and Catholics— to give more importance to his which you could say, as much as The same note is rung in a more recent polemical works than to his pas- anything, has been a process of get- Lutheran-Catholic study, The Apostolic- toral and theological writings… ting reacquainted after long estrange- ity of the Church: …Luther’s heritage has suf- ment—a new picture of Luther has fered various losses and distor- Trent did not present a dogmatic gradually emerged. The best sum- tions in the course of history. ecclesiology, but left this area mary of this new picture comes from The Bible was increasingly open. Theologians responded a 1983 statement by the international — isolated from its church context, to the immediate needs of con- Lutheran-Catholic dialogue, issued and its authority was legalisti- troversy by developing an apolo- on the five hundredth anniversary of cally misunderstood because of getical treatment of apostolicity, Luther’s birth. The statement, called the doctrine of verbal inspira- that is, a presentation of evi- “Martin Luther: Witness to Jesus tion; dence to prove that the Roman Christ,”10 makes some important Luther’s high estimate of Church is alone the vera eccle- admissions about the problematic per- — sacramental life was largely lost sia (“true church”), with right- son of Luther—for Lutherans just as during the Enlightenment and ful authority in teaching and a much as for Catholics. in pietism; legitimate corps of bishops and The opening section on the path Luther’s concept of human presbyters… Post-Tridentine “From Conflict to Reconciliation” lays — beings as persons before God Catholic theology was narrowed out how each church formed its image was misinterpreted as individu- by constraints of argument to of Luther. alism; give practically no place to the For centuries opinions about —The message of justifica- ecclesial endowments of Scrip- Luther were diametrically tion was at times displaced by ture, creeds, worship, spirituality, opposed to one another. Catho- moralism; and discipline of life, which in fact lics saw him as the personifica- —His reservations about the shaped the lives of Catholics but which tion of heresy and blamed him as role of political authorities in were also shared in different ways with the fundamental cause of schism church leadership were silenced Christians of the separated churches. between the Western churches. for long periods of time, and Ecclesiology was dominated by Already in the sixteenth cen- —His doctrine of the twofold concern with the formal issue tury, the Protestants began to nature of God’s rule (the doc- of legitimacy in holding these glorify Luther as a religious hero trine of “the Two Kingdoms”) and other gifts. Interior gifts and not infrequently also as a was misused to legitimate the appeared less important than the national hero. Above all, how- church’s denial of responsibil- verifiable marks employed by an

4 Spring 2011 apologetics drawing on history. —Commitment to the right saving work and not because of any (2.4.2., §104–5)11 of the individual to liberty in merit on our part, we are accepted by religious matters (Declaration on God and receive the Holy Spirit, who And yet, despite this determined Religious Freedom)… renews our hearts while equipping and Catholic avoidance of all things …[and] the use of the vernac- calling us to good works” (§15).12 The Lutheran, many elements that were ular in the liturgy; the possibility Joint Declaration doesn’t erase the vital for Luther found their way into of communion in both kinds, respective emphases or conceptualties the Catholic church all the same, as and the renewal of the theology of Lutheran and Catholic theology; the 1983 dialogue statement on Luther and celebration of the eucharist. in fact, it takes a lot of time to detail goes on to say. Some of these hap- (iv.24–25) these differences and how they might pened already following the Council be understood by one another. Analo- of Trent in the later sixteenth century, So, through ecumenical dialogue, an gously to how the gospel can be trans- such as “the renewal of preaching, the ironic reality has been recognized: lated into all the different languages intensification of religious instruction Lutherans have often been bad at and cultures of the earth, the gospel and the emphasis on the Augustinian upholding Luther’s principle concerns, can be expressed in different ways and doctrine of grace” (iv.21). Quite a few while Catholics have often incorpo- by different theological traditions.13 more were introduced by the Second rated many of Luther’s concerns into The Joint Declaration identified, Vatican Council, such as: their own life without acknowledging behind the differing languages and their source in or continuity with the cultures, beyond the inevitable distor- —An emphasis on the decisive reformer. The real Luther challenges tions and misunderstandings that lurk importance of Holy Scripture both of our self-images as church. In within every culture, the same gospel for the life and teaching of the fact, the real Luther challenges both being taught and believed. Again, as church (Dogmatic Constitution of our images of Luther, which have the 1983 dialogue statement put it, on Divine Revelation); all too often been ideologically col- “It is widely recognized [by Catho- —The description of the ored on both sides. lics] that… [Luther’s] fundamen- church as “the people of God” The remarkable truth is that when tal belief—justification given to us (Dogmatic Constitution on the Luther is listened to as a theologian— by Christ without any merit of our Church, chapter ii); not as a rallying point for two teams own—does not in any way contradict —The affirmation of the fighting pro and con—the message genuine Catholic tradition, such as is need for continued renewal of of the gospel comes through in a way found, for example, in St. Augustine the church in its historical exis- that both sides can hear and affirm. and Thomas Aquinas” (iv.22). After tence (Dogmatic Constitution on This is what happened in the writing five hundred years of estrangement, the Church, 8; Decree on Ecu- of the Joint Declaration, a statement this was an almost unbelievable but menism, 6); that twelve years ago was accepted certainly joyous discovery. Erfurt and —The stress on the confes- mutually by the Lutheran and Cath- Rome had a lot to do with one another sion of faith in the cross of Jesus olic churches as binding doctrine for after all! Christ and of its importance them both. It is hard to overstate what And yet. Here we are twelve years for the life of the individual a breakthrough this statement was. It later and it seems that very little has Christian and of the church as was the first time in history that the changed. So what if we preach and a whole (Dogmatic Constitution Catholic church officially made a believe the same gospel? We still cannot on the Church, 8; Decree on binding doctrinal statement together commune together. Married couples Ecumenism, 4; Pastoral Con- with a Protestant church. It was the with one spouse from each church still stitution on the Church in the first time in history that the global struggle to find ways to build their faith Modern World, 37); Lutheran and Catholic churches said together. Our clergy are not welcome —The understanding of anything at all about the Christian in one another’s churches. And the church ministries as service faith together. And this Joint Decla- few exceptions to these cases prove the (Decree on the Bishops’ Pasto- ration was about the topic that had rule. Competition still exists between ral Office in the Church, 16; been at the very heart of the Refor- us, both in “old” Christian lands and Decree on the Ministry and Life mation disputes, justification by faith, in new ones. Our tribalism dies hard. of Priests); the question of how we human beings At the same time, most of our tribal- —The emphasis on the priest- get into a good and right relationship ism is incoherent and inconsistent. hood of all believers (Dogmatic with God. Catholics maintain high walls around Constitution on the Church, 10 The Joint Declaration, speaking for the sacrament of holy communion, and 11; Decree on the Aposto- both Lutherans and Catholics, says, keeping out believing Lutherans, yet late of the Laity, 2–4); “By grace alone, in faith in Christ’s countless “baptized Catholics” who

Lutheran Forum 5 have no faith or little regard for the for rebellious effect or because we with sincere and total objectiv- church are admitted without question. feel some sentimental comfort in the ity the mistakes made and the Lutherans claim a global communion heritage, not because we meaning- contingent factors at work at the through the Lutheran World Federa- fully share the faith of the reformer. origins of their deplorable divi- tion, yet national churches go their We then only take his name in vain. sions. (§2)14 own way, making their own decisions At the same time, if the Catholic in utter indifference to the concerns church is now willing to acknowledge Given the amount we have to of Lutherans elsewhere, as if national Lutherans as truly Christians, in some repent of, what can both Lutherans identity were more important than measure “ecclesial communities” if the baptismal bond. And in every- not quite “church” the way it regards If Luther did day church life, many Lutherans and itself as church, then serious reckon- Catholics experience far more pain- ing with Luther is necessary. This is a indeed teach the ful division within their church bodies demand of justice and truth, the high- than between them. est ideals of the Catholic theological gospel that Rome Our ongoing and contradictory tradition. If Luther did indeed teach estrangement from one another the gospel that Rome confesses, then confesses, then Rome becomes all the more acute as we Rome acted sinfully in its excommu- approach 2017, which will be observed nication of Luther, to say nothing of acted sinfully in its as the five hundredth anniversary of all the accompanying political horrors the Reformation. Lutherans intend to that unfolded. Recognition of such sin excommunication celebrate it, but what exactly are we calls for public repentance. celebrating? And how? I hope a cel- Plainly put, both the Lutheran and of Luther, to say ebration of the founding of a “new the Catholic churches have violated church” will be rejected as false and the Eighth Commandment in speak- nothing of all the triumphalistic. Yet if there is nothing ing of Luther. To quote once more to celebrate at all, it calls into question from the 1983 dialogue statement: accompanying the Lutheran regard for Luther as a Luther’s call for church reform, a reformer. Perhaps more pointedly, if call to repentance, is still relevant political horrors that Lutherans continue to call ourselves for us. He summons us to listen by the reformer’s name but remain anew to the gospel, to recognize unfolded. indifferent to what he taught—or our own unfaithfulness to the willfully distort it for our own ends, and Catholics celebrate in 2017? I would gospel, and to witness credibly characterize it this way: what the to it. This cannot happen today church was given in Luther was a dog- If Lutherans without attention to the other matic development on the level of the church and to its witness, and trinitarian and christological develop- continue to call without the surrender of polemi- ments of the early church. His theol- cal stereotypes and the search for ogy was, however, a development that ourselves by the reconciliation. (i.6) a large part of the Western church did reformer’s name but Or as Pope John Paul ii expressed the not receive, for reasons as much politi- ecumenical task in his beautiful 1995 cal as theological; while the parts that remain indifferent encyclical Ut Unum Sint: did receive it were forced to receive it in such a way that they were all too With the grace of the Holy often cut off from the very sources to what he taught or Spirit, the Lord’s disciples, that gave Luther his profound insights inspired by love, by the power into Christian doctrine. It is the gift willfully distort it, of the truth, and by a sincere of knowing better and deeper the desire for mutual forgiveness and meaning and source of our salvation we exist as Lutherans reconciliation, are called to re- that we celebrate when we celebrate examine together their painful Luther: not the at best ambiguous and only ideologically. past and the hurt which that past more often tragic events in church his- regrettably continues to provoke as for example one often hears in a tory that accompanied it. If we want even today. All together, they are supposed “theology of the cross”— to celebrate Luther, we must first cel- invited by the ever-fresh power we exist as Lutherans only ideologi- ebrate the gospel of Jesus Christ Who of the Gospel to acknowledge cally, claiming the name of Luther forgives, justifies, and saves us.

6 Spring 2011 Lutherans and Catholics said and that you may only condemn, dis- weltgeschichtlichen Folgen (Hamburg: Joachim did a lot of bad things to each other, parage, judge, and punish.15 Jungius-Gesellschaft der Wissenschaften, 1994) and Theologie der Rechtfertigung bei Martin Luther and those bad things snowballed and und Thomas von Aquin. Versuch eines systematisch-the- created a future that didn’t have to turn Erfurt and Rome will have every- ologischen Dialogs (Mainz: Matthias-Grünewald- out the way it did. We’ll celebrate the thing to do with each another again Verlag, 1967). gospel of forgiveness in 2017 the right when we can live Philippians 2 as well 9. Jared Wicks, S.J., began his career with way when we can both face the past as we can preach it. LF Man Yearning for Grace: Luther’s Early Spiritual unflinchingly, tell the truth together, Teaching (Corpus, 1968) and has been contrib- uting to Catholic Luther studies ever since, Notes set the record straight, admit our fail- including two pieces published in Lutheran 1. See www.hereiwalk.org for more details. ings, and forgive one another. Because Forum: “Brother Martin, Augustinian Friar” Earlier versions of this essay were presented (Spring 2008, available on lutheranforum.org) in so doing we finally give up the for the Founders Day lectures at Augsburg Col- and “The Beginnings of Luther’s Beginnings self-gratifying illusion that one or the lege, November 11, 2010, and as part of the in the Psalms” (Fall 2010). He edited a collec- other of us is right, one or the other Theologians-in-Residence program at Lenoir- tion of essays to which all of the above-named Rhyne University, November 15, 2010. of us is the winner, one or the other Catholic thinkers contributed, Catholic Scholars 2. Roland H. Bainton, Here I Stand: A Life of of us is better. Either we are really one Dialogue with Luther (Chicago: Loyola, 1970). Martin Luther (New York: Abingdon, 1950), 50. church in our Lord Jesus Christ—in You can also read an interview with Wicks at 3. Martin Brecht, Martin Luther: His Road to www.hereiwalk.org/2010/10/23/an-inter- which case your church is my church, Reformation 1483–1521, trans. James L. Schaaf view-with-jared-wicks-s-j-catholic-scholar-of- and your failures are my failures, and (Minneapolis: Fortress, 1985), 103. luther/, accessed December 10, 2010. your successes are my successes, and 4. Oswald Bayer, Promissio: Geschichte der 10. The document can be found online at: reformatorischen Wende in Luthers Theologie (Göt- vice versa—or we are no church at all, www.prounione.urbe.it/dia-int/l-rc/doc/e_l- tingen: Vandenhoeck & Ruprecht, 1971), but only mutually parasitic sects striv- rc_luther.html, accessed December 10, 2010. 182–202. See the first-ever English language Citations will be by section number rather ing against one another in vain. translation of these theses as “For the Sake of than page number. Luther’s 1519 sermon on “Two Investigating the Truth and Comforting Terri- 11. The Apostolicity of the Church: Study Docu- Kinds of Righteousness” wasn’t fied Consciences,”Lutheran Forum 44/4 (Winter ment of the Lutheran-Roman Catholic Commission 2010): 34–35. composed with the faintest notion of on Unity, The Lutheran World Federation and 5. See Ralph Keen, “Johannes Coch- ecumenism—much less of a divided The Pontifical Council for Promoting Chris- laeus: An Introduction to His Life and Work,” church!—but his commentary on Phi- tian Unity (Minneapolis: Lutheran University in Luther’s Lives: Two Contemporary Accounts of Press, 2006), 54. My italics. lippians 2 speaks potently to our situ- Martin Luther, trans. & annotated by Elizabeth 12. The whole text of the Joint Declara- ation. Vandiver, Ralph Keen, and Thomas D. Frazel tion can be found online at www.vatican.va/ (Manchester: Manchester University, 2002), roman_curia/pontifical_councils/chrstuni/ [W]hen each person has forgot- 49. documents/rc_pc_chrstuni_doc_31101999_ ten himself and emptied himself 6. Joseph Lortz’s most influential book cath-luth-joint-declaration_en.html, accessed of God’s gifts, he should conduct was Die Reformation in Deutschland, published in December 10, 2010. English as The Reformation in Germany, trans. R. himself as if his neighbor’s weak- 13. This is the insight behind the ecumeni- Walls (Herder and Herder, 1968). ness, sin, and foolishness were his cal concept “reconciled diversity.” It doesn’t 7. See in particular Erwin Iserloh, The The- very own. He should not boast mean that all positions, however irreconcili- ses Were Not Posted: Luther between Reform and Ref- able, can be treated as equally tenable within or get puffed up. Nor should ormation, trans. Jared Wicks (Boston: Beacon, the boundaries of Christian orthodoxy. It he despise or triumph over his 1968), and Erwin Iserloh, Joseph Glazik, and does mean that the same gospel truths can be neighbor… For you are powerful, Hubert Jedin, Reformation and Counter Reforma- described, expressed, and illuminated in differ- tion, trans. Anselm Biggs and Peter W. Becker not that you may make the weak ent ways, acknowledging the diversity of theo- (New York: Seabury, 1980). weaker by oppression, but that logical formulations across time and space. 8. Pesch has been an enormously prolific 14. The complete encyclical can be you may make them powerful scholar, and unfortunately only two of his found online at www.vatican.va/holy_father/ by raising them up and defend- many important works on Lutheran-Catholic john_paul_ii/encyclicals/documents/hf_ ing them. You are wise, not in questions are in English: Twenty Years of Catholic jp-ii_enc_25051995_ut-unum-sint_en.html, Luther Research (Geneva: Lutheran World Fed- order to laugh at the foolish and accessed December 10, 2010. eration, 1966) and The God Question in Thomas thereby make them more fool- 15. Luther’s Works, American Edition, 55 Aquinas and Martin Luther, trans. Gottfried G. ish, but that you may undertake vols., eds. J. Pelikan and H. Lehmann (St. Krodel (Philadelphia: Fortress, 1972). Two Louis and Philadelphia: Concordia and For- to teach them as you yourself other significant works only available in Ger- tress, 1955ff.), 31:304. would wish to be taught. You are man are Martin Luther, Thomas von Aquin und die righteous that you may vindicate reformatorische Kritik an der Scholastik: zur Geschichte and pardon the unrighteous, not und Wirkungsgeschichte eines Missverständnisses mit

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