Heidelberg Disputation

[Hanseng]

Not long after posting his 95 Theses, Luther sought to explain and clarify his views. He wrote an "Explanation" to the 95 Theses for the Pope. He also took part in the Heidelberg Disputation in order to explain his views to his Augustinian brothers. The disputation occurred on April 26, 1518. Included here are samples of Luther's thought that illuminate his theology of that period. There were 28 theological thesis. Each one was followed by a "proof." Both are included below.

Thesis 1

The law of God, the most salutary doctrine of life, cannot advance man on his way to righteousness, but rather hinders him.

This is made clear by the Apostle in his letter to the Romans (3[:21]): “But now the righteousness of God has been manifested apart from the law.” St. Augustine interprets this in his book, The Spirit and the Letter (De Spiritu et Littera): “Without the law, that is, without its support.”4 In Rom. 5[:20] the Apostle states, “Law intervened, to increase the trespass,” and in Rom. 7[:9] he adds, “But when the commandment came, sin revived.” For this reason he calls the law a law of death and a law of sin in Rom. 8[:2]. Indeed, in 2 Cor. 3[:6] he says, “the written code kills,” which St. Augustine throughout his book, The Spirit and the Letter, understands as applying to every law, even the holiest law of God.

Luther, M. (1999). Luther’s works, vol. 31: Career of the Reformer I. (J. J. Pelikan, H. C. Oswald, & H. T. Lehmann, Eds.) (Vol. 31, pp. 42–43). Philadelphia: Fortress Press.

Thesis 25

He is not righteous who does much, but he who, without work, believes much in Christ.

For the righteousness of God is not acquired by means of acts frequently repeated, as Aristotle taught, but it is imparted by faith, for “He who through faith is righteous shall live” (Rom. 1[:17]), and “Man believes with his heart and so is justified” (Rom. 10[:10]). Therefore I wish to have the words “without work” understood in the following manner: Not that the righteous person does nothing, but that his works do not make him righteous, rather that his righteousness creates works. For grace and faith are infused without our works. After they have been imparted the works follow. Thus Rom. 3[:20] states, “No human being will be justified in His sight by works of the law,” and, “For we hold that man is justified by faith apart from works of law” (Rom. 3[:28]). In other words, works contribute nothing to justification. Therefore man knows that works which he does by such faith are not his but God’s. For this reason he does not seek to become justified or glorified through them, but seeks God. His justification by faith in Christ is sufficient to him. Christ is his wisdom, righteousness, etc., as 1 Cor. 1[:30] has it, that he himself may be Christ’s action and instrument.

Luther, M. (1999). Luther’s works, vol. 31: Career of the Reformer I. (J. J. Pelikan, H. C. Oswald, & H. T. Lehmann, Eds.) (Vol. 31, pp. 55–56). Philadelphia: Fortress Press.

Thesis 26

The law says, “do this,” and it is never done. Grace says, “believe in this,” and everything is already done.

The first part is clear from what has been stated by the Apostle and his interpreter, St. Augustine, in many places. And it has been stated often enough above that the law works wrath and keeps all men under the curse. The second part is clear from the same sources, for faith justifies. “And the law (says St. Augustine) commands what faith obtains.” For through faith Christ is in us, indeed, one with us. Christ is just and has fulfilled all the commands of God, wherefore we also fulfil everything through him since he was made ours through faith.

Luther, M. (1999). Luther’s works, vol. 31: Career of the Reformer I. (J. J. Pelikan, H. C. Oswald, & H. T. Lehmann, Eds.) (Vol. 31, p. 56). Philadelphia: Fortress Press.