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Chapter 5 THE UNIQUENESS OF LUTHER'S THEOLOGY "A THEOLOGY THAT GETS AT THE MEAT OF THE NUT" Early on, Luther displayed an appreciation for the theological task markedly differ­ ent from views otherwise held around 1500.' Naturally, what is new in Luther's position cannot be defined in such fashion that it is simply seen in opposition to par­ ticular scholastic tendencies or even to humanism. As noted, Ludier could read some scholastic works widi great relish, diose of Biel, for example.2 The distinction between die lines of monastic and scholastic theology recently drawn was also known to him.3 His new understanding of theology did not spell a total break widi die tradition. Likewise, one cannot say diat die diemes widi which dieology must be occupied according to Ludier would be entirely different than was die case in die tradition. What is new is diat of all die questions widi which dieology must deal, die aim and goal in any given instance is die question of salvation. Questions about the doc­ trine of God, about die sacraments, about ecclesiology, can be dealt with only when this aspect is seen from die outset. This does not mean diat Luther would subordinate each complex of topics to, say, a subjectivistic narrowing. There can be 1 On this subject see Weier, Das Theologieverstandnis Martin Lathers. KKTS 36 (Paderborn: Bonifacius , 1976), who refers to numerous views on theology from the period of the ancient church and the Middle Ages but scarcely takes note of their links to the actual horizon of questions. 2 See p. 23, n. 13. 3 On this subject Jean Leclercq OSB, Wisserachaft und Gottrerlangen: Zur Monchstheologie des Mittelalters (Dusseldorf: Patmos, 1963). See p. 26, n. 27. 35 36 INTRODUCTION no talk of such in view of his uncommonly rich and differentiated theological work. In fact, however, the question of salvation and with it also the question of a truth that yields certainty are at the center in all the topics of dieology. Otherwise the­ ology would fail at its task. It is clear that very early in his career Ludier carried on his theological work in his own way. In a letter of March 17, 1509, to his friend, the Eisenach priest Johannes Braun, he said: "From the outset I would most rather have exchanged phi­ losophy for theology. I mean, for a theology that gets at the meat of the nut, at the kernel of the corn, or the marrow of the bones. But God is God: man is often, in fact is always, fallible in judgment. This is our God, he will always lead us in kind­ ness."4 When Ludier emphasizes mat "from the outset" he would rather have exchanged philosophy for theology, he has an earlier period in mind, perhaps near the beginning of his theological study (1507), or the time of his entry into die clois­ ter (1505). Shortly before composing this letter, on March 9, 1509, Luther received die Baccalaureus Biblicus degree. In diis capacity he had to give a cursory interpretation of die biblical books. This may have led to an acute encounter widi die problem of philosophy and dieology. Still, diis statement makes clear tiiat"from the outset" Ludier studied dieology under a new, sharpened formulation of die question, in die course of which he felt deserted by scholastic dieology in a way that was still unclear to him. THEOLOGIA CRUCIS Ludier's concept of die theologia crucis is perhaps his best-known description of die Reformation dieology diat in die meantime had assumed its essential features. He coined die term in 1518 and used it in various contexts. The prehistory of its for­ mation can more sharply illumine its precise sense. Ludier's correspondence in 1517 and in die spring of 1518 is especially instructive. It concerns die direction of die University of Wittenberg reform and Ludier's role in it. At die same time, die phrase theologia crucis is directed not merely against scholasticism but also against die humanism of Erasmus. In a letter to Ludier from die Nuremberg humanist Christoph Scheurl of Janu­ ary 2, 1517, it is clear diat not only at Wittenberg but at Nuremberg as well Ludier was regarded as one of die leaders of die University of Wittenberg reform. Scheurl 4 WA Br 1 Nr. S, 40-46 (letter of February 17, 1509: "stadium . . . philosophiae, quam ego ab initio libertissime mutarim theologia, ea inquam theologia, quae nucleum nucis et medullam tritid et...

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