The Conditionalist Faith of Our Fathers, vol. 2

III. The Torments of Hell and the Pains of Purgatory

But the awful demands of divine justice and holiness continued to plague him. Death, and the alleviation of its horrors, had been the dominant theme throughout the handbooks of the medieval centuries, and the most sought-after books dwelt on how to escape Hell. Purgatory had been introduced by way of mitigation, the church offering her sacraments and pilgrimages and her indulgences, and the intercession of saints, as a means of relaxing the pressures of Purgatory and reducing its time. Furthermore, the supererogation merits of the saints could allegedly be pooled, with transfer of credits to reduce the purgatorial pains. But while the saved would enjoy an eternity of bliss, the irrevocably damned would suffer everlasting torment, with no mercy of ultimate extinction. The moans of the lost would continue on forever and ever, amid the sulfurous flames. CFF2 67.1

Luther was tormented with doubts springing from these terrifying portrayals. How could one love a God who was preeminently a consuming fire? or an angry Son who was always consigning the damned to the flames of Hell? Only a merciful “Mother” offered hope. God was commonly conceived as so absolute that nothing could be contingent. And moreover, according to St. Augustine, man’s fate was decreed from the foundation of the world, with some destined to salvation, others to be irretrievably lost. Luther could not understand it, and revolted against the hopelessness of it. CFF2 67.2

Having received his B.D., with skills not only in Latin but also in Hebrew and Greek, Luther was encouraged by Staupitz, vicar of the Augustinian Order, to study for a doctorate. This accomplished, he was summoned in 1512 to teach at the new University of Wittenberg, where scholastic philosophy was being replaced by Biblical theology. Luther came to react intensely against the speculative postulates of tradition and philosophy. By this time he was regarded as one of the most highly trained theologians of the Augustinian Order, having been made Doctor of Divinity ad Biblia (Doctor of Holy Scriptures). And now, appointed Professor of the Holy Bible, he vowed to defend the Sacred Book and its doctrines against all errors. The Word was set forth in his classroom as the final authority—above council, church, and pope. CFF2 67.3

Picture 1: Martin Luther
Martin Luther (d. 1546), Master Spirit of Reformation—Death a “Deep, Strong, Sweet Sleep”.
Page 68

Thus he was already potentially started on his career as a reformer, preacher, and teacher. And in addition to his university teaching, he now preached daily in the nearby parish church, having selected the book of Romans as one of his early teaching areas. Great numbers came to hear the Bible teachings convincingly expounded in contrast with scholastic speculations, and salvation through Christ in place of man’s endeavors to attain righteousness. CFF2 68.1

1. PROCLAIMS SIMPLICITY OF THE GOSPEL

It is essential to understand this transition. Upon coming to Wittenberg, Luther had set himself truly to understand and expound Scripture. Christ was clearly in the Old Testament, taking the iniquity of us all and participating in the plight of estranged humanity. The “All-Terrible” was also the “All-Merciful.” And in the New Testament, God was in Christ reconciling the world unto Himself. Luther was assured that He who gave His Son unto death and raised Him in triumph will also raise us up at the last day—if we are in Christ. Paul’s writings clarified the relationship between sin and salvation, justice and justification. And redemption is all accomplished by faith in Him, not by our human efforts; as a gift, not by achievement. CFF2 68.2

Luther took the phrase “justification by faith” as epitomizing the whole process of redemption. His thinking was preeminently Christocentric—the cross resolving the conflict between wrath and mercy, justice and forgiveness, life and death. So he compassed the gospel in a single phrase, “the forgiveness of sins”—not the sacraments, but divine forgiveness. We are to cease to look to the church for salvation, but to trust only in Christ’s life and victory. Such was the simplicity and the efficacy of the gospel Luther taught. And he would go from the professorial chair to his pulpit in the church on the public square and proclaim the same good news in popular form. Thus his fame and influence spread. CFF2 69.1

2. CRISIS OVER RELEASING SOULS FROM PURGATORY

Luther’s disillusioning pilgrimage to Rome in 1510 had filled him with doubt and disappointment, and Rome lost its enchantment. But the crisis was precipitated by Tetzel’s outrageous vending of indulgences to complete the construction of St. Peter’s, at Rome, with no mention of repentance and confession—only of payment. Indulgences had been sold for centuries, but the selling of them had now degenerated into a shameful abuse. Remission was promised for sins not yet committed, with the assurance of release from Purgatory. And Tetzel, playing upon the credulity of the people, had openly urged them to save their “immortal” souls. ¹ CFF2 69.2

Luther’s indignation was aroused. He protested that the pope could not deliver souls from Purgatory. Three times in 1516 in his sermons he had spoken out against indulgences. And now, on October 31, 1517, he posted his Ninety-five Theses on the door of the Castle Church, denying the efficacy of indulgences and the power of the pope. He challenged the church authorities to debate his propositions, offering to maintain them against all comers. The boldness of the act startled the populace. And the attack was especially terrifying to the ecclesiastical authorities, for it struck at the source of revenue, and thus at vested interests. CFF2 69.3

But Luther’s Theses were as applicable to the rest of Christendom as to Wittenberg, and within a few weeks they were being printed in France, Holland, Spain, England, Switzerland, yes, and Italy, creating a crisis. People bought Theses instead of indulgences. And the Theses became a household topic of discussion, read not only by the populace but by the monks in their cells, as well as by philosophers and teachers—and even by Leo X himself. Overnight Luther had become an international figure. And the controversy was soon narrowed to the issue of the Bible as the sole source of authority versus the church and tradition. This very platform would of necessity bring under scrutiny all doctrines that were but human accretions and in conflict with Scripture. Sooner or later such innovations as Purgatory would be exposed as unscriptural and invalid. ² CFF2 70.1