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14 3 Heidelberg Disputation (1518) In April 1518, the German Augustinian order held its General Chapter meeting in the southwestern German city of Heidelberg.By this time (six months after the publication of The Ninety-FiveTheses), Luther was under a great cloud of controversy.When his superiors asked him to present his ideas to the Brothers, he used the form of a modified disputation; he wrote these theses, not for a debate he would chair in professorial style, but rather as a way to present his theology. Already in this early document, Luther develops some characteristic theological themes as he expands his understanding of sin, grace, and free will.And in doing so, he offers his distinctive proposal for reform of the church— a reform centered in the“theology of the cross”(theologia crucis). Moreover, the Reformer moves beyond the mere content of theological propositions to offer a cross-centered method of theologizing. Luther had come to think that the main problem with the Scholastic theological tradition was its commitment to philosophical rationalism.Thinkers such asThomasAquinas unblinkingly followed the rationalistic trajectories of their first principles. Therefore, their opening theological moves tended to dominate the systems they developed. For example, because the Scholastics believed they could prove the existence of God with philosophical reason , Luther thought they moved too smoothly from what could be known in nature to the grace of God in Jesus Christ. Though Thomas himself was clear that reason could not explain the “saving mysteries,” much of the energy of subsequent Scholastic theology went into these foundational questions. The Reformer thought the Scholastic project obscured what Paul had taught: the cross of Christ is not a concept compatible with conventional philosophy. To reason, the cross is foolishness and offense.The meaning of Christ’s death cannot be explained—that is, without obscuring its scandalous character.Therefore,writes Luther,the true theologian does not build a rational system, based on visible and evident things (following Aristotle). Rather, the paradox of the cross teaches that the ways of God are hidden (deus absconditus),even in the revelation of Jesus Christ. Here Luther provides not only theological and philosophical theses; he also elaborates each thesis as he connects the issues at stake with the Scriptures and various theologians. Here we see Luther’s radically grace-centered theology , as he sets the righteousness of God not only against philosophical claims of “wisdom,” but also against all the best moral achievement of humanity.Thus, the Reformer appeals to the strong voice of St. Augustine, especially in his controversy with Pelagius, which apparently had become muted even in the Augustinian order. Brother Martin Luther, Master of Sacred Theology, will preside, and Brother Leonhard Beier, Master of Arts and Philosophy, will defend the following theses before the Augustinians of this renowned city of Heidelberg in the customary place. Theological Theses Distrusting completely our own wisdom,according to that counsel of the Holy Spirit,“Do not rely on your own insight” [Prov. 3:5], we humbly present Heidelberg Disputation 15 to the judgment of all those who wish to be here these theological paradoxes, so that it may become clear whether they have been deduced well or poorly from St. Paul, the especially chosen vessel and instrument of Christ, and also from St.Augustine , his most trustworthy interpreter. 1.The law of God, the most salutary doctrine of life, cannot advance persons on their way to righteousness, but rather hinders them. 2.Much less can human works,which are done over and over again with the aid of natural precepts, so to speak, lead to that end. 3.Although the works of human beings always seem attractive and good, they are nevertheless likely to be mortal sins. 4. Although the works of God always seem unattractive and appear evil, they are nevertheless really eternal merits. 5. The works of humans are thus not mortal sins (we speak of works which are apparently good), as though they were crimes. 6.The works of God (we speak of those which he does through humans) are thus not merits, as though they were sinless. 7.The works of the righteous would be mortal sins if they would not be feared as mortal sins by the righteous themselves out of pious fear of God. 8. By so much more are human works mortal sins when they are done without fear and in unadulterated, evil self-security. 9. To say that works without Christ are dead, but not mortal, appears to...

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