The discussion forced him into a conflict with the papal authority, on which the theory and
traffic of indulgences were ultimately made to rest. The controversy resolved itself into the question
whether that authority was infallible and final, or subject to correction by the Scriptures and a
general Council. Luther defended the latter view; yet he protested that he was no heretic, and that
he taught nothing contrary to the Scriptures, the ancient fathers, the oecumenical Councils, and the
decrees of the Popes. He still hoped for a favorable hearing from Leo X., whom he personally
respected. He even ventured to dedicate to him his Resolutiones, a defence of the Theses (May 30,
1518), with a letter of abject humility, promising to obey his voice as the very voice of Christ.^200
Such an anomalous and contradictory position could not last long.
In the midst of this controversy, in April, 1518, Luther was sent as a delegate to a meeting
of the Augustinian monks at Heidelberg, and had an opportunity to defend, in public debate, forty
conclusions, or, "theological paradoxes," drawn from St. Paul and St. Augustin, concerning natural
depravity, the slavery of the will, regenerating grace, faith, and good works. He advocates the
theologia crucis against the theologia gloriae, and contrasts the law and the gospel. "The law says,
’Do this,’ and never does it: the gospel says, ’Believe in Christ,’ and all is done." The last twelve
theses are directed against the Aristotelian philosophy.^201
He found considerable response, and sowed the seed of the Reformation in the Palatinate.
Among his youthful hearers were Bucer (Butzer) and Brentz, who afterwards became distinguished
reformers, the one in Strassburg and England, the other in the duchy (now kingdom) of Würtemberg.
§ 34. Rome’s Interposition. Luther and Prierias. 1518.
R. P. Silvestri Prieratis ordinis praedicatorum et s. theol. professoris celeberrimi, s. palatii apostolici
magistri, in praesumptuosas Martini Lutheri conclusiones de potestate papae dialogus. In
Löscher, II. 13–39. Knaake (Werke, I. 644) assigns the first edition to the second half of June,
1518, which is more likely than the earlier date of December, 1517, given by Löscher (II. 12)
and the Erlangen ed. He mentions five separate editions, two of which were published by Luther
without notes; afterwards he published an edition with his refutation.
Ad Dialogum Silvestri Prierati de potestate papae responsio. In Löscher, II. 3; Weim. ed. I., 647–686,
II. 48–56. German translation in Walch, XVIII. l20–200.
Pope Leo X. was disposed to ignore the Wittenberg movement as a contemptible monkish
quarrel; but when it threatened to become dangerous, he tried to make the German monk harmless
by the exercise of his power. He is reported to have said first, "Brother Martin is a man of fine
genius, and this outbreak is a mere squabble of envious monks;" but afterwards, "It is a drunken
German who wrote the Theses; when sober he will change his mind."
by the Devil" (1545), of which Döllinger says (Luther, p. 48), that it must have been written "im Zustande der Erhitzung durch berauschende
Getränke."(^200) "Beatissime Pater," he says in the dedication, "prostratum me pedibus tuae Beatitudinis offero cum omnibus, quae sum et habeo.
Vivifica, occide, roca, revoca, approba, reproba, ut placuerit: vocem tuam vocem Christi in te praesidentis et loquentis agnoscam. Si
mortem merui, mori non recusabo. Dominienim est terra et plenitudo ejus, qui est benedictus in saecula, Amen, qui et te servet in aceternum,
Amen. Anno MDXVIII."Works (Weimar ed.), I. 529; also in De Wette, Briefe, I. 119-122.
(^201) Weim. ed., I. 350-376. Comp. Köstlin, I. 185 sqq.