The Holiness of God with R. C. Sproul, The Insanity of Luther 4

I'd like to begin this session with a question from church history. See if you can identify for me the famous theologian who was once described by a contemporary who had more authority than he did as a wild pig.

By now, obviously, the name has popped into your mind. I'm referring, of course, to Martin Luther, and the one who referred to him as a wild pig was

Pope Leo. In the papal bull that excommunicated

Luther, the name of the bull was Ex Sergei Domine, which is taken from the opening lines of this papal statement that was sent from the

Vatican, and the opening words mean this, Rise up,

O Lord, defend your cause, for, as the pope goes on to say, there is a wild boar loose in your vineyard.

According to legend, Pope Leo had other things to say about Luther after Luther had posted his

Ninety -five Theses and had created such a stir throughout Germany and that controversy had spread across Europe and had reached the

Vatican in Rome. When it came to the attention of Leo, Leo said, Ah, he is a drunken

German. He'll change his mind when he's sober. And I say that to call attention to the fact that in the sixteenth century it was acceptable in theological disputation to discuss matters not in a genteel, polite form of dialogue, but rather in a rather acerbic form of polemical debate.

And so if you read the writings of the sixteenth century on both sides of the controversy, it seems as though these people are ruthless in their attacks upon each other.

But even in that crowd of ruthless debate,

Martin Luther was in a class by himself. He was so intemperate, so bombastic, so rude at times that people have even suggested that he suffered from a mental problem.

That's what I'd like to consider in this session. The judgment from the perspective of twentieth century psychoanalysis is or has been made that Martin Luther was in fact insane.

And if you are a Protestant and that verdict is true, that means the roots of your own religious persuasion could be traced to that of a madman.

Now, it's somewhat fascinating to see how historians can think that they can go back into the past and watch the grass growing from a perspective of two thousand years later.

Well, there's no boundaries to the optimism of certain psychoanalysts who think that they can go back into the pages of history and from a large distance be able to diagnose the psychological state of somebody who lived four hundred years ago or five hundred years ago or however.

And there have been those who have actually come to the conclusion that Martin Luther was crazy, that he was insane.

But what I want to ask is this, why? What would people see in Luther that would provoke them to think perhaps the man was out of his mind?

I've mentioned already this extraordinary intemperance of Luther. We read, for example, his famous work on the bondage of the will, which is a response to the sophisticated humanist scholar

Erasmus of Rotterdam, where Erasmus had written a work against Luther entitled

The Diatribe. And when Luther responded to Erasmus, he would say things like this.

He said, Erasmus, you fool, you stupid idiot. He said, why is it that I even take the time to listen to the flimsy arguments that you give?

He said, oh, you, you are eloquent, and your pen is magnificent. He said, but reading the material that you have written, he said, is just like watching somebody walking down the street carrying gold and silver plates that are filled with dung.

That's the way Luther would engage in theological debate.

I won't translate those words into the vernacular, but I think you get the idea. Not only was

Luther intemperate in his speech, but he was clearly neurotic, particularly about his health.

He was a hypochondriac. He suffered from nervous anxiety and a nervous stomach his whole life, and I can relate to that.

He had kidney stones. I can relate to that. He predicted his death six or seven times.

Every time Luther got a stomachache, he was sure it was a fatal disease. And he was always looking over his shoulder, thinking that the hound of heaven was about to pounce on him and visit him with some kind of judgment.

And his phobias were many and legendary.

He had such a fear of the wrath of God that early on in his ministry, somebody put this question to him,

Brother Martin, do you love God? You know what he said?

He said, Love God? You ask me if I love God? Love God?

Sometimes I hate God. I see Christ as a consuming judge who is simply looking at me to evaluate me and to visit affliction upon me.

Imagine a young man preparing for the ministry, declaring that he goes through periods of hating

God, and that hatred was inseparably related to this paralyzing fear that Luther expressed that he had about God.

We know that as a young man, his father had plans for Luther to be a distinguished lawyer.

And old Hans Luther, who was a coal miner in Germany, saved his money to make it possible for his son to go to the finest law school on the continent.

And when Luther became a law student, he distinguished himself very quickly as one of the most brilliant young minds in the field of jurisprudence in all of Europe.

But in the midst of that experience, he was coming home one afternoon, riding on horseback, when suddenly this storm arose without warning, and Luther found himself trapped on the road in the midst of a violent electrical storm.

And the lightning was flashing, and the thunder was banging, and suddenly a lightning bolt came and landed so close to his horse that Luther was thrown from the horse onto the ground, and he had to feel his body to see if he was still alive.

And there, what he did in the midst of that narrow escape from death, he cried out,

Saint Anne, help me. I will become a monk. And he took this narrow brush with death as a divine omen on his life and as a call to the ministry.

So he, to his father's everlasting displeasure, he dropped out of law school and enrolled in the monastery and began to take training to become a priest.

Now there aren't too many people that have that kind of a reaction to a close encounter with lightning.

I remember a few years ago at the Western Open outside of Chicago, three prominent members of the professional golf tour were injured by a close bolt of lightning, including

Lee Trevino. And they survived this difficult experience, and shortly thereafter

Trevino appeared on a talk show, a late -night talk show, and the host said to him, Mr.

Trevino, what did you learn from this experience of almost being killed by a lightning bolt?

And Trevino smiled, and he said, I learned that when the Almighty wants to play through, you get out of His way.

And then Trevino went on to quip. He said, I've also learned to take precautions any time that I'm involved in a lightning storm.

Now, the host said, well what do you do? He said, well now if I see lightning, I immediately pull out my one iron and walk down the fairway holding it in the air.

And he said, why in the world would you hold a metal stick up in the air? It's like a lightning rod. And he said, no, no, no. He said, even

God can't hit a one iron. So Trevino responded to his close brush with death from lightning with typical jocularity and flippancy, where Luther was driven to change his entire life, to enter into the monastery, to give up his career, not out of a love for God, but out of a phobic preoccupation with the wrath of God.

Well, then the day finally came where Luther was to be ordained and to celebrate his first mass.

And finally his father and family had somewhat made their peace with their son's precipitous decision, and Hans Luther decided to come and attend the celebration of the first mass that his son is going to perform.

And as you know, Luther had distinguished himself in school as an outstanding scholar and as an outstanding speaker.

And so people were waiting in eager anticipation for his presentation and performance of his first mass.

Now you have to understand this, that in the Roman Catholic Church, in the celebration of the mass, the belief of the

Roman Catholic Church is that in the midst of this observation, a divine, supernatural, immediate miracle takes place, where during the prayer of consecration that can be offered only by one who has gone through holy orders and has been consecrated as a priest.

During the prayer of consecration, the miracle takes place, the miracle that is called transubstantiation, where even though the appearance of bread and wine remains the same and no one can discern any observable change in these elements, nevertheless

Rome believes that there is a substantive change, an essential change in these elements that they call transubstantiation.

That is that the substance of the bread and wine are changed into the substance of the very body and blood of Christ, while the accidents, that is the external perceivable qualities of bread and wine remain the same.

This is the miracle, and Luther had prepared himself in his training for this moment when he would make this prayer over the elements, and the divine mystery would take place so that after the consecration happened, in the hands of this son of a coal miner would be not bread, not wine, not the common elements from the earth, but nothing less than the holy body and blood of Jesus Christ.

So the moment in the mass came where the prayer would be uttered, and everyone waited for Luther to say the words of consecration, and he came to that point in the mass, and this one who was so arrogant, so obviously capable of public speaking, he approached that moment, and suddenly he froze.

He began to tremble, and his mouth opened, and his lips moved, but no words came out, and it's like the people sat in the congregation trying to will the words out of his mouth, and his father was hiding his face in embarrassment that his son couldn't even get through the simple celebration of the mass that he had memorized a thousand times.

Everyone thought he simply forgot the lines. He didn't forget the lines.

He finally just mumbled them and rapidly completed the mass and left the chancel in profound embarrassment.

He explained later that it wasn't a mental lapse, but rather he began to contemplate the idea that this one who was a sinful human being would dare have the audacity to hold in his filthy hands the precious body and blood of Christ, and Luther was so overcome with his unworthiness that he froze at that moment.

Oh, there are other stories about Luther that indicate the extraordinary character of his behavior.

We remember that after the Reformation was underway and a dispute came up between the

Calvinists and the Lutherans about the celebration of the Lord's Supper, and there was every effort to reach an agreement between these two strong forces of Protestantism, and they met in a very important symposium, and there they were discussing their differences.

Luther insisted on the corporeal presence of the body of Christ in the celebration of the

Lord's Supper, and he just took his fist and began to bang on the table over and over again, hoc est corpus meum, hoc est corpus meum, like Nikita Khrushchev did at the

United Nations decades ago when he took his shoe off and started pounding it on the table for attention.

Luther wouldn't debate. He wouldn't discuss. He just kept saying over and over again, this is my body.

He was a strange fellow. They say perhaps the thing that would most indicate his insanity is the apparent commitment to megalomania.

I mean, how else can you explain a person being willing to defy every authority structure of this world and to stand utterly alone as a young priest against all of the authorities of the church, against the

Pope, against church councils, against the finest theologians in the land? Well, he went through all of these debates at Leipzig.

He debated with Martin Eck. He debated with Cardinal Cajetan.

He went and got himself in trouble with the Pope, and now finally the whole discussion comes to a climax where Luther is invited to the

Diet, the imperial Diet of Worms, and at Worms Luther is on trial, and he is going to be asked to recant of his writings.

And he's to be on trial not only before the ecclesiastical authorities, but also before the secular authorities, and he's granted safe conduct to come to this momentous occasion for his trial, and before he gets there in typical fashion they ask him,

Well, what are you going to say when you get to Worms? And he said this. He said, Previously I used to speak of the

Pope as the vicar of Christ, but now I'm going to say that the

Pope is the adversary of Christ, the vicar of Satan. I mean that's all kind of statements that he would make, less than tactful and diplomatic.

So the world was watching when the stage was set for the imperial Diet at Worms, and Luther came into the hall, and Hollywood would have you look at it this way, that Luther marched in to the judgment hall, and he stood there alone as the center of attention, as the gallery, the crowds of princes of the church and princes of the state peered down at him from their lofty seats, and the inquisitor stood up and read the charges and pointed to the books that were on the table next to Luther, and they said,

Martin Luther, will you recant of these writings? And the

Hollywood version is this. That Luther looked up into the gallery, and he saw the representatives of the emperor of the

Holy Roman Empire, and he saw the princes of Germany, and he saw the bishops and the representatives from the

Curia in Rome, and he said, Unless I am convinced by sacred

Scripture or by evident reason, I will not recant, for my conscience is held captive by the

Word of God, and to act against conscience is neither right nor safe. Here I stand. God help me. I can do no other.

Boom, and on with the Reformation. It's not how it happened. At that moment in church history when the question was put to Martin Luther, Martin Luther, will you recant?

Do you know what he said? He answered the question, and nobody in the hall could hear what he said.

They said, What did he say? What did he say? Speak up, Luther. What did you say? Will you recant of these writings?

And he looked at the authorities, and he said, Could I have twenty -four hours to think it over?

He didn't know if he was right, and he was granted the additional time, and he retired to his cell for private prayer and meditation, and he wrote a prayer that night which has survived to this day, and I'd like to read a portion of that prayer to you so that you can get a feeling for the anguish of soul that Martin Luther endured the night before the final verdict.

For Luther, this was a private Gethsemane, and he prayed like this,

O God, almighty God everlasting, how dreadful is the world!

Behold how its mouth opens to swallow me up, and how small is my faith in Thee! O the weakness of the flesh and the power of Satan!

If I am to depend upon any strength in this world, all is over.

The knell is struck. Sentence has gone forth. O God, O God, O Thou, my God, help me against all the wisdom of this world.

Do this I beseech Thee. Thou shouldest do this by Thine own mighty power, for the work is not mine, but Thine.

I have no business here. I have nothing to contend for with these great men of the world. I would gladly pass my days in happiness and peace, but the cause is

Yours, and it is righteous and everlasting. O Lord, help me,

O faithful and unchangeable God. I lean not upon man. It were vain.

Whatever is of man is tottering. Whatever proceeds for him must fail. My God, my

God, dost Thou not hear? My God, art Thou no longer living? Nay, Thou canst not die.

Thou dost but hide Thyself. Thou hast chosen me for this work.

I know it. Therefore, O God, accomplish

Thine own will and forsake me not for the sake of Thy well -beloved Son, Jesus Christ, my defense, my buckler, my stronghold."

And it goes on like this, and on the morrow when

Luther returned to the hall at the Diet of Worms, and again the

Inquisitor put the question to him, he said, Brother Martin, will you now recant of these teachings?

And again Luther hesitated for a moment, and he said,

Unless I'm convinced by sacred Scripture or by evident reason.

Don't you see? I can't recant. My conscience is held captive by the

Word of God, and to act against conscience is neither right nor safe.

Here I stand. I can't do anything else.

Megalomania, visions of grandeur?

Maybe. One other point. In fact, the aspect of Luther's life that really makes people think he was nuts.

It goes back to his years in the monastery. It was the function and the practice of every young priest in the monastery to go through the order and the rule of the monastery to give a daily confession to his father confessor.

And as a matter of routine, the other brothers would come into the confessional, and they would say,

Father, I have sinned. And to hear my confession, they'd say, Well, what did you do? I said, Well, last night after light's out,

I used a candle, and I read an extra three chapters in the Psalms when I was supposed to, or yesterday afternoon

I coveted Brother Henry's chicken leg at the lunch hall.

I mean, how much trouble can you get in in a monastery? These guys would give their confession, and the father confessor would say,

Say so many Hail Marys, do these penance, and send them back to their labors as monks.

And then Luther would come into the confessional, and he would say, Father, forgive me, for I have sinned. It's been twenty -four hours since my last confession, and he would begin to recite the sins that he had committed in the past twenty -four hours.

And it would take him not five minutes or ten minutes, not a half an hour or an hour, but there were days after days where Luther would spend in the confessional reciting his sins of the past day, and it would take him two hours or three hours and four hours, to the point that it was driving the superiors in the monastery crazy.

And they complained to him, and they said, Brother Martin, stop this preoccupation with peccadillos.

If you're going to confess something, make it a real sin. But all Luther was doing was all these small little things, and they began to feel that he was gold -bricking.

They said, What is it? Do you like to spend your time here in the confessional? You don't like to do the tasks that are assigned to you as the priest?

But his confessor understood that Luther, whatever else, was earnest about this.

And Luther revealed later that he would come out of the confessional after a three - or four -hour marathon, and he would hear the words of the priest saying,

Your sins are forgiven, and he would feel light -hearted and joyous as he returned to his cell until suddenly he would remember a sin that he had committed that he forgot to confess, and all of the joy and all of the peace vanished.

Now that's crazy if by modern psychiatric terms we understand that a person has normal, built -in defense mechanisms to defend against our own guilt, affliction.

We are very, very adept at guilt denial and guilt justification as human beings.

And they say sometimes that there's a thin line between insanity and genius, and that those who are geniuses sometimes transverse back and forth across the line, and I suspect perhaps that's what happened with Luther, because the thing that the psychiatrists overlook about this man is this, that before Luther ever studied theology, he had already distinguished himself with brilliance as a student of the law, and he took that sharply acute, trained, legal mind, and he applied it to the law of God, and then he would look at the law of God and its demands, the fullness of the demands of perfection, and he would analyze himself in light of the holy law of God, and he couldn't stand the results.

He kept evaluating himself not by comparing himself to other human beings, but by looking at the standard of the character of God, the righteousness of God, and he saw himself so awful in comparison to the righteousness of God that after a while he began to hate any idea of the righteousness of God.

Then one night as he was preparing his lectures as a doctor in theology to teach his students at the

University of Wittenberg in the doctrines and the teachings of the apostle Paul in the book of Romans, as he was reading the first chapter and reading the commentaries and reading a passage that Augustine had written centuries later, he came to Romans 1, and he read these words, for the righteousness of God is revealed by faith, and the just shall live by faith.

And suddenly the concept burst upon his mind that what this passage was teaching in Romans was that it was discussing the righteousness of God, not that righteousness by which

God Himself is righteous, but it was describing the righteousness of God that God provides for you and for me graciously, freely to anyone who puts their trust in Christ.

Anyone who puts their trust in Christ receives the covering in the cloak of the righteousness of Christ.

And Luther said, It broke into my mind, and I realized for the first time that my justification, that my station before God is established not on the basis of my own naked righteousness, which will always fall short of the demands of God, but it rests solely and completely on the righteousness of Jesus Christ, which

I must hold on to by trusting faith. He said, And when I understood that for the first time in my life,

I understood the gospel, and I looked, and beheld the doors of paradise swung open, and I walked through.

And it's like Luther said to the world from that day forward, to popes and to councils, to diets and to kings,

The just shall live by faith, justification by faith alone, if God is holy, and I am not, is the article upon which the church stands or falls, and I negotiate it with no one, because it's the gospel.

Is that crazy? Ladies and gentlemen, if that's crazy, I pray that God would send an army of insane people like that into this world, that the gospel may not be eclipsed, that we might understand that in the presence of a holy

God, that how we who are unjust may be justified is by the fact that God in His holiness, without negotiating

His holiness, has offered us the holiness of His Son as a covering for our sin, that whoever believes on Him should not perish, but have everlasting life.

That is a gospel for which Luther was prepared to die.

Let's pray. Father, we thank You for the testimony of this madman, that he understood how desperately we need a righteousness that is not our own, to cover our own lack of righteousness.

Father, we thank You that You have not dangled us over the pit of hell like You did to Luther, that You have not driven us to the point of despair before we've been able to see the sweetness and the glory of Christ.

But if that's what it takes for anyone who hears this message, to embrace it,

I pray, O God, that at the hound of heaven may be sent to the conscience of everyone who refuses that grace until, like Luther, they are ready to leap for joy in understanding that their righteousness is in Christ and in Christ alone.