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Chapter 15 LUTHER'S DISPUTE WITH THE WITTENBERG REFORMERS THE WITTENBERG REFORMS AND THE QUESTION OF SCRIPTURAL AUTHORITY The circle ofWittenberg dieologians involved since 1S16 in reforming theology and the university, thus with linking humanistic goals to Reformation renewal, was never entirely homogeneous. In the years of dieir attack on scholasticism differences within the circle had been muted. The more university reform progressed and the sharper Luther's dispute widi Rome grew, die more differences appeared that till dien had been asleep in the deep. Even Ludier and his friend Melanchdion differed at various points, as was already clear in dealing widi monastic vows. More significant, of course, were die differences between Ludier and Karlstadt as well as between Ludier and Muntzer later on. During die hot debates widi the traditionalists diese differ­ ences were only gradually noted. It soon became apparent, however, diat diey con­ cerned die heart of Reformation dieology: die view of Holy Scripture as norm and guide for churchly life, and die view of justification and sanctification. It made clear diat die Reformation movement, of which Ludier was now as much as ever die ini­ tiator and representative, was not a monolidiic but a pluriform movement. Ludier and Karlstadt differed in dieir dependence on Augustine, particularly in dieir evaluation of his treatise De Spiritu et Littera.' Ludier saw it as supporting his ' See B. Lohse, "Zum Wittenberger Augustinismus,"89-109. 144 LUTHER'S DISPUTE WITH THE WITTENBERG REFORMERS 145 new view of God's righteousness and justification, though in part he advanced beyond it. Karlstadt remained with die dieme of "spirit" and "letter" but developed further Augustine's understanding of Spirit. He did not share Ludier's accent on die "imputation" of alien righteousness but stressed die gift of die Spirit as enabling ful­ fillment of die law. Differences and tensions arose between Ludier and Karlstadt during die Leipzig Disputation. Indeed, prior to it Eck noted differences between diem over die topic of justification and diought he could come to terms widi Karlstadt.2 Following die dis­ putation Ludier and Karlstadt were alienated. Karlstadt applied himself to die study of Scripture and in 1521 published his important De canonicis scripturis libellus (a pamphlet concerning die canonical Scriptures). In it he distanced himself from Ludier's criti­ cism of die Epistle of James. His view diat die Gospels, die letters of Paul, and odier New Testament writings enjoyed graduated audiority differed entirely from Ludier's understanding of die canon and his readiness for content criticism.3 The divergence in dieir evaluation of James reflected differences not only in dieir understanding of Scrip­ ture but also in dieir view of justification and sanctification. When, after die Diet ofWorms, Ludier tarried longer at die Wartburg, leader­ ship of die Wittenberg movement almost automatically fell to Karlstadt. At die time, Melanchdion was only twenty-four years old. As early as in dieir treatment of monastic vows it became clear diat Karlstadt held firmly to die literal validity of Old Testament regulations but in a peculiar way allowed die activity of the Holy Spirit to set die standard.4 Characteristically, Ludier did not correspond widi Karlstadt at all, but radier with Melanchdion, thus ignoring die leading position Karlstadt was enjoying at Wittenberg in 1521. Coherent widi dieir contrary views on monasticism , die validity of vows, freedom to leave die cloister, and die marriage of priests, Karlstadt developed his idea of Spirit and letter as well as of flesh and Spirit, and Luther developed his view of the external Word as well as his doctrine of law and gospel. The reforms diat Karlstadt effected at Wittenberg toward die end of 1521 and in January of 1522, widi Melanchdion uncertain of him but not opposed, served to achieve ecclesiastical and social goals. The neuralgic point was die question of the removal of images from die churches. According to Karlstadt die OldTestament law was in a sense obligatory also for Christians. That Ludier could later describe Moses as die Jewish Sachsenspiegef was highly offensive to Karlstadt. Nor did he accept 2 See U. Bubenheimer, TRE 17 (1988), 650, 11-19. 3 Lohse, Evangelium in der Geschichte, 222-23. * See above, p. 139. 5 LW, vol. 35, p. 167 (sermon, 1525); WA 16, 378, 11; L% vol. 40, p. 98; WA, 18, 81, 14-15 (Against the Heavenly Prophets in the Matter of Images and Sacraments, 1525). Cf. Heinrich Bornkamm, Luther and the OldTestament, trans. EricW. Gritsch and Ruth C. Gritsch, ed. Victor I. Gruhn...

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