The Catholic Church's Historical View of Martin Luther

Martin Luther is considered to have started what would become the Protestant Reformation on October 31, 1517. On that day, Martin, who was an Augustinian friar, nailed his 95 thesis against the Catholic Church's doctrine of Indulgences to the door of the Castle Church in Wittenberg, Germany. It was not with the intention to start a Reformation, but instead to stimulate discussion around obvious abuses that he and others saw in Church's system of Indulgences.

Three years later, a full-blown controversy having already erupted in Europe, Pope Leo X (1475-1521 AD) would issue a Papal Bull condemning the doctrines of Martin Luther. After listing 41 heresies, it says:

Pope Leo X - Exsurge Domine (1520 AD)

With the advice and consent of these our venerable brothers, with mature deliberation on each and every one of the above theses, and by the authority of almighty God, the blessed Apostles Peter and Paul, and our own authority, we condemn, reprobate, and reject completely each of these theses or errors as either heretical, scandalous, false, offensive to pious ears or seductive of simple minds, and against Catholic truth. By listing them, we decree and declare that all the faithful of both sexes must regard them as condemned, reprobated, and rejected... We restrain all in the virtue of holy obedience and under the penalty of an automatic major excommunication...

Moreover, because the preceding errors and many others are contained in the books or writings of Martin Luther, we likewise condemn, reprobate, and reject completely the books and all the writings and sermons of the said Martin, whether in Latin or any other language, containing the said errors or any one of them; and we wish them to be regarded as utterly condemned, reprobated, and rejected. We forbid each and every one of the faithful of either sex, in virtue of holy obedience and under the above penalties to be incurred automatically, to read, assert, preach, praise, print, publish, or defend them. They will incur these penalties if they presume to uphold them in any way, personally or through another or others, directly or indirectly, tacitly or explicitly, publicly or occultly, either in their own homes or in other public or private places. Indeed immediately after the publication of this letter these works, wherever they may be, shall be sought out carefully by the ordinaries and others [ecclesiastics and regulars], and under each and every one of the above penalties shall be burned publicly and solemnly in the presence of the clerics and people.

Above, we see that this Papal Bull "utterly condemned, reprobated, and rejected" the works of Martin Luther that it deemed heretical. It forbade anyone to support his doctrines under penalty of "automatic major excommunication". It ended with a call for Martin Luther to stop preaching, and publicly recant.

However, Luther did not recant, opting to continue preaching against the doctrines of the Catholic Church. This led to Pope Leo X to issue a Papal Bull, officially anathematizing him, the following year:

Pope Leo X - Decet Romanum Pontificem (1521 AD)

2 We have been informed that after this previous missive had been exhibited in public and the interval or intervals it prescribed had elapsed [60 days] - and we hereby give solemn notice to all faithful Christians that these intervals have and are elapsed - many of those who had followed the errors of Martin took cognisance of our missive and its warnings and injunctions; the spirit of a saner counsel brought them back to themselves, they confessed their errors and abjured the heresy at our instance, and by returning to the true Catholic faith obtained the blessing of absolution with which the self-same messengers had been empowered; and in several states and localities of the said Germany the books and writings of the said Martin were publicly burned, as we had enjoined.

Nevertheless Martin himself - and it gives us grievous sorrow and perplexity to say this - the slave of a depraved mind, has scorned to revoke his errors within the prescribed interval and to send us word of such revocation, or to come to us himself; nay, like a stone of stumbling, he has feared not to write and preach worse things than before against us and this Holy See and the Catholic faith, and to lead others on to do the same.

He has now been declared a heretic; and so also others, whatever their authority and rank, who have cared nought of their own salvation but publicly and in all men's eyes become followers of Martin's pernicious and heretical sect, and given him openly and publicly their help, counsel and favour, encouraging him in their midst in his disobedience and obstinacy, or hindering the publication of our said missive: such men have incurred the punishments set out in that missive, and are to be treated rightfully as heretics and avoided by all faithful Christians, as the Apostle says (Titus iii. 10-11).

3 Our purpose is that such men should rightfully be ranked with Martin and other accursed heretics and excommunicates, and that even as they have ranged themselves with the obstinacy in sinning of the said Martin, they shall likewise share his punishments and his name, by bearing with them everywhere the title "Lutheran" and the punishments it incurs.

Our previous instructions were so clear and so effectively publicised and we shall adhere so strictly to our present decrees and declarations, that they will lack no proof, warning or citation.

Our decrees which follow are passed against Martin and others who follow him in the obstinacy of his depraved and damnable purpose, as also against those who defend and protect him with a military bodyguard, and do not fear to support him with their own resources or in any other way, and have and do presume to offer and afford help, counsel and favour toward him. All their names, surnames and rank - however lofty and dazzling their dignity may be - we wish to be taken as included in these decrees with the same effect as if they were individually listed and could be so listed in their publication, which must be furthered with an energy to match their contents.

On all these we decree the sentences of excommunication, of anathema, of our perpetual condemnation and interdict; of privation of dignities, honours and property on them and their descendants, and of declared unfitness for such possessions; of the confiscation of their goods and of the crime of treason; and these and the other sentences, censures and punishments which are inflicted by canon law on heretics and are set out in our aforesaid missive, we decree to have fallen on all these men to their damnation.

According to the above:

• Martin Luther is "declared a heretic, and so also others" who follow his doctrines
• Such "Lutherans" are to be regarded as "accursed heretics and excommunicates"
• All those that aid the Lutherans incur "sentences of excommunication, of anathema, of our perpetual condemnation and interdict"

This message is reiterated no less explicitly throughout the rest of the Papal Bull.

Moreover, some 40 years later, at the Council of Trent - a council convoked specifically to anathematize many doctrines of the Reformation - Martin Luther was also called an "arch-heretic", and his books were banned:

Council of Trent (1563 AD) - Concerning Prohibited Books

2 The books of arch-heretics, as well of those who invented or excited heresies after the year above mentioned, as of those who are or were the heads or leaders of heretics, such as Luther, Zuinglius, Calvin, Balthazar, Pacimontanus, Swenchfeldius, and such like, of what name, title, or argument soever, are utterly prohibited. And the books of other heretics, such as professedly treat of religion, are altogether condemned. But such as do not treat of religion are permitted, after having been examined and approved by Catholic theologians, by order of the bishops and inquisitors. But Catholic books written as well by those who have afterwards fallen into heresy, as by those who after falling have returned to the bosom of the Church, being approved by the theological faculty of some Catholic University or by a general inquisition, may be permitted.

So, Martin Luther was repeatedly declared a notorious heretic, his doctrines were rejected as heretical, and he was anathematized by the Roman Catholic Church - and this has never been rescinded.

Furthermore, later Popes, even up until the 20th century, lamented over the mere existence of Protestantism, and its heresies:

Pope Pius XI - Rerum Omnium Perturbationem (1923 AD)

4 Like those brilliant examples of Christian perfection and wisdom to whom We have just referred, he seemed to have been sent especially by God to contend against the heresies begotten by the Reformation. It is in these heresies that we discover the beginnings of that apostasy of mankind from the Church, the sad and disastrous effects of which are deplored, even to the present hour, by every fair mind.

Pope Pius XI - Mortalium Animos (1928 AD)

11 Furthermore, in this one Church of Christ no man can be or remain who does not accept, recognize and obey the authority and supremacy of Peter and his legitimate successors. Did not the ancestors of those who are now entangled in the errors of Photius and the reformers, obey the Bishop of Rome, the chief shepherd of souls?

Let them hear Lactantius crying out: "The Catholic Church is alone in keeping the true worship. This is the fount of truth, this the house of Faith, this the temple of God: if any man enter not here, or if any man go forth from it, he is a stranger to the hope of life and salvation. Let none delude himself with obstinate wrangling. For life and salvation are here concerned, which will be lost and entirely destroyed, unless their interests are carefully and assiduously kept in mind."

Above, Protestants are regarded as being "entangled in the errors of the reformers", and the Reformation is regarded as "that apostasy of mankind from the Church, the sad and disastrous effects of which are deplored, even to the present hour, by every fair mind".

Therefore, the historical Roman Catholic view of Martin Luther was that he was an anathematized heretic, who started a great apostasy away from the Catholic Church, by teaching many heresies, and leading many people into error and false doctrine.

The Catholic Church's View of Luther Today

While there have been many friendly statements from the Catholic Church towards Lutherans since Vatican 2 (see Appendix I, for instance), this article will highlight a particular event that happened during the pontificate of Pope Francis.

2017 AD marked the 500 year anniversary of the beginning of the Reformation, which directly led to, as you'll remember, those two scathing Papal Bulls issued by Leo X against Luther, cursing him, and all those who agreed with him to Hell in no uncertain terms.

Given these facts of history, one would expect nothing whatsoever in the way of celebration from the Vatican on the anniversary of a movement, which according to it, led countless souls to stray from the truth, and damned many to Hell.

Instead, however, the Vatican's Philatelic Office issued the following stamp commemorating the event, after having announced it months in advance of the anniversary:

The above pictures both Martin Luther, and his friend, Philip Melanchthon, reverently kneeling at the cross, with a golden sky above them, which in iconography, typically represents Heaven. The top inscription reads "5 Centuries Since the Protestant Reformation". Clearly, it is meant to be honorific, and positively commemorative.

The above is hypocrisy of the worst sort. It is an insult for the Roman Catholic Church to issue such a token, after having damned both of the men it pictures, and after condemning their doctrines, and all of their followers as well.

From the perspective of historical Roman Catholicism, this would be tantamount to commemorating Muhammad, or Mao Zedong. Would any Christian ever create a stamp of Muhammad, reverently bowing at the Kaaba, on the anniversary of the Hijrah? Or of Mao Zedong, standing triumphantly in Tiananmen Square, on the anniversary of the end of the Chinese Civil War? Of course not. We lament that these men ever existed. So too, did the Roman Catholic Church lament the existence of Martin Luther, until the last few decades.

And, yes, this is "merely" a stamp, of course. But allow me to ask my Roman Catholic friends - would Pope Leo X have issued that stamp? If not, why not, considering that he occupied the same position of "Vicar of Christ" that Pope Francis occupies? The purpose of highlighting what is but a small example from the corpus of Post-Vatican 2 ecumenism on behalf of the Catholic Church towards Lutherans, and Protestants more broadly, is to demonstrate that the Papacy is inconsistent, and teaches radically different things today, compared to what it taught in the past, which demonstrates that the institution is unreliable, and fraudulent.

Conclusion

Historically, the Roman Catholic Church excommunicated Martin Luther, and those who followed his doctrines, which they condemned as heretical. It looked upon the Reformation as a great falling away from the truth, leading to the damnation of many.

However, today's Roman Catholic Church is eager to fellowship with Lutherans and other Protestants, and celebrated the 500 year anniversary of the Protestant Reformation, featuring Martin Luther prominently, and in an honorable way. This is a contradiction, and reflects that the Roman Catholic Church is neither infallible, nor reliable, as 500 years from now, they may celebrate what they currently anathematize.

Appendix I - Other Ecumenical Statements Regarding Lutherans

Pope Francis - Address to the Evangelical Lutheran Church of Rome (November 15, 2015 AD)

Thank you, Ma'am. Regarding the question on sharing the Lord's Supper, it is not easy for me to answer you, especially in front of a theologian like Cardinal Kasper! I'm afraid! I think the Lord gave us [the answer] when he gave us this command: "Do this in memory of me". And when we share in, remember and emulate the Lord's Supper, we do the same thing that the Lord Jesus did. And the Lord's Supper will be, the final banquet will there be in the New Jerusalem, but this will be the last. Instead on the journey, I wonder - and I don't know how to answer, but I am making your question my own - I ask myself: "Is sharing the Lord's Supper the end of a journey or is it the viaticum for walking together? I leave the question to the theologians, to those who understand.

It is true that in a certain sense sharing is saying that there are no differences between us, that we have the same doctrine - I underline the word, a difficult word to understand - but I ask myself: don't we have the same Baptism? And if we have the same Baptism, we have to walk together. You are a witness to an even profound journey because it is a conjugal journey, truly a family journey, of human love and of shared faith. We have the same Baptism. When you feel you are a sinner - I too feel I am quite a sinner - when your husband feels he is a sinner, you go before the Lord and ask forgiveness; your husband does the same and goes to the priest and requests absolution. They are ways of keeping Baptism alive. When you pray together, that Baptism grows, it becomes strong; when you teach your children who Jesus is, why Jesus came, what Jesus did, you do the same, whether in Lutheran or Catholic terms, but it is the same.

The question: and the Supper? There are questions to which only if one is honest with oneself and with the few theological "lights" that I have, one must respond the same, you see. "This is my Body, this is my Blood", said the Lord, "do this in memory of me", and this is a viaticum which helps us to journey. I had a great friendship with an Episcopalian bishop, 48 years old, married with two children, and he had this concern: a Catholic wife, Catholic children, and he a bishop. He accompanied his wife and children to Mass on Sundays and then went to worship with his community. It was a step of participating in the Lord's Supper. Then he passed on, the Lord called him, a just man.

I respond to your question only with a question: how can I participate with my husband, so that the Lord's Supper may accompany me on my path? It is a problem to which each person must respond. A pastor friend of mine said to me: "We believe that the Lord is present there. He is present. You believe that the Lord is present. So what is the difference?" - "Well, there are explanations, interpretations...". Life is greater than explanations and interpretations. Always refer to Baptism: "One faith, one baptism, one Lord", as Paul tells us, and take the outcome from there. I would never dare give permission to do this because I do not have the authority. One Baptism, one Lord, one faith. Speak with the Lord and go forward. I do not dare say more.

Pope Francis - Homily to the Lutheran World Federation in Sweden (October 31, 2016 AD)

Jesus reminds us: 'Apart from me, you can do nothing. He is the one Who sustains us and spurs us on to find ways to make our unity ever more visible. Certainly, our separation has been an immense source of suffering and misunderstanding, yet it has also led us to recognise honestly that without Him we can do nothing; in this way it has enabled us to understand better some aspects of our faith. With gratitude we acknowledge that the Reformation helped give greater centrality to sacred Scripture in the Church's life. Through shared hearing of the word of God in the Scriptures, important steps forward have been taken in the dialogue between the Catholic Church and the Lutheran World Federation, whose fiftieth anniversary we are presently celebrating. Let us ask the Lord that His word may keep us united, for it is a source of nourishment and life; without its inspiration we can do nothing.

Joint Statement by the Lutheran World Federation and the Pontifical Council for Promoting Christian Unity on the Conclusion of the Year of the Common Commemoration of the Reformation, (October 31, 2017 AD)

On 31st of October 2017, the final day of the year of the common ecumenical Commemoration of the Reformation, we are very thankful for the spiritual and theological gifts received through the Reformation, a commemoration that we have shared together and with our ecumenical partners globally. Likewise, we begged forgiveness for our failures and for the ways in which Christians have wounded the Body of the Lord and offended each other during the five hundred years since the beginning of the Reformation until today.