Condemnatio Doctrinalis libroru(m) Martini Lutheri, per quosdam Magistros nostros Louanien(ses), & Colonien(ses), facta. Responsio Lutheriana ad eande[m] condemnation[m]

Wittenberg: Melchior Lotter the younger, 1520. FIRST EDITION. Hardcover. Fine. Sewn but not bound. A nice copy on crisp paper. Very light marginal finger-soiling to title and blank verso of final leaf. With an elaborated historiated woodcut title border (Hollstein VI, 175, 51) by Hans Cranach, with the arms of Wittenberg at the head and Lotter’s printer’s device at the foot. “A Doctrinal Condemnation of the books of Brother Martin Luther by the faculties of Louvain and Cologne. With a response by Luther.”

This volume contains official condemnations of Luther’s theological positions by the theological faculties of Cologne and Louvain, in which it is asserted that certain of Luther’s opinions are heretical, that he should retract them, and that his books should be forbidden and burned. “As the first official statements concerning Luther's heresy, the [condemnations] were imperative steps in branding Luther’s teaching as heretical. Conveyed to Rome by Johannes Eck in March, 1520, the academic condemnations eventually influenced the official papal condemnation, ‘Exsurge Domine’ issued a few months later.”(Gielis). The condemnations are here printed together with Luther’s response, which takes up the greater part of the volume. The book opens with a letter by Adriaan Florensz Boeyens, Bishop of Tortosa, the future Pope Adriaan VI.

In 1519, Luther and Andreas Bodenstein von Karlstadt met with Johann Eck at the University of Leipzig to debate points already touched on in Luther’s 95 Theses, especially the authority of Scripture and the pope. In what became known as the Leipzig Debate, the disputants agreed to have their arguments judged by the theological faculties at Paris and Erfurt. While Erfurt produced nothing and Paris’ assessment was delayed, the theological faculties of Cologne and Louvain produced substantive condemnations of Luther’s opinions.

Even before the Leipzig Debate, the Louvain theologians had been busy analyzing and judging Luther’s pronouncements and writings. They scrutinized, in particular, a volume of Luther’s early works printed by Froben in 1518. The volume comprised Luther’s “Resolutions to the Theses Against Indulgences”, written in February 1518 and printed in August, including prefatory letters to Johann Staupitz and Pope Leo X; his “Sermon on Indulgences and Grace” (March 1518), “Sermon on Penance” (spring 1518), “On the Preparation for the Eucharist” (Easter 1518), “On Excommunication” (August 1518), the “Ten Commandments interpreted for the People” (July 1518), and finally his answer to Sylvester Prieras’ Dialogue concerning the Power of the Pope (August 1518)…

“This was the book which, when it arrived in Louvain in the autumn of 1518, caused the conservative theologians to react and open the whole campaign against Luther and against everything he could pull down with him in his fall.”(Vind, Latomus and Luther, p. 51). The theologians made excerpts and sent them to the Cologne theologians for their judgment.

The Louvain theologians produced thirteen articles. Cologne produced its own set of ten. Both faculties presented them to the pope’s representative in Germany, Cardinal Cajetan, for his comments. In early November 1519, the Louvain faculty also sent the text of their condemnation to their Dutch colleague Adriaan Florensz Boeyens, Bishop of Tortosa, who in a little over two years’ time would be elevated to the papacy as Pope Adriaan VI. Adriaan answered with a letter on December 4th 1519, expressing his critical views on Luther and supporting the condemnation by Louvain. Luther knew that the condemnations were coming and warned his attackers to get their facts straight before they went to print, lest their foolishness be apparent to the whole world.

The official condemnations of Cologne and Louvain, along with the letter from Adriaan Boeyens, were published at Louvain in February 1520 by Dirk Martens. When the condemnations reached Saxony, the Elector urged Luther to offer a peace proposal to his opponents. Luther refused, saying that to withdraw from controversy would be to deny God’s Word. By March 27th, Luther had produced a lengthy critique of the universities’ opinions, even though he said that the theologians were incapable of engaging with his ideas on an equal footing.

The first edition of Luther’s response (offered here) includes the full text of the articles of condemnation issued by both Cologne and Louvain, the letter of Adriaan Boeyens criticizing Luther, and Luther's lengthy reply, which occupies the majority of the volume.

In his response to the theologians of Leuven and Cologne, Luther addresses their accusations against him and critiques their methods. He divides his rejoinder into two parts: first, challenging their lack of reasoning and reliance on authority, and second, responding to specific theological criticisms.

Criticism of Methodology:
Luther condemns the theologians for asserting their authority without providing sound arguments, relying instead on their status as university masters. He accuses them of failing to learn from past controversies, such as the Reuchlin case, where similar flawed methods were used.

Historical and Scriptural Evidence:
Luther emphasizes the importance of basing theological discussions on Scripture and logical reasoning rather than human traditions or opinions. He highlights historical instances where the church persecuted individuals later recognized as orthodox, undermining the credibility of university judgments.

Theological Disputes:
Luther defends his views on sin, free will, and grace, rejecting the idea that indulgences or human efforts can secure salvation. He critiques the scholastics for distorting philosophy and theology to suit their doctrines.

Philosophical Authority:
He challenges accusations of lacking philosophical grounding, arguing that his detractors misuse philosophy to uphold errors.

Refusal to Engage in Meaningless Debate:
Luther criticizes the theologians' for their inability to engage with his ideas on an equal footing. He argues that the theologians' reliance on authority and flawed reasoning exposes their weaknesses and strengthens his cause. He calls for debates rooted in Scripture and rational argument, dismissing their condemnations as baseless and arrogant. (Inventory #: 5194)