Luther's subjectivism had three main causes

The Canadian Jacques Maritain Association met in Ottawa for the Autumn Symposium on Oct. 27 and 28, with the theme, “Renaissance Humanism, the Protestant Reformation, and Jacques Maritain.” I presented my research as a member of the Association: Luther: subject and subjectivism. 

What has been referred to as the “Reformation” unleashed a series of revolts and wars creating radical political, economic, and cultural changes in different parts of Europe especially in the form of nationalist-inspired churches. These events triggered 500 years ago have been attributed to Martin Luther’s 95 theses nailed on Oct. 31, 1517. 

“Protestantism” proceeded to share anti-Papal views, successfully diffused through a rhetorical campaign of anti-Roman Catholic propaganda. Luther’s claims were widely circulated in the German language as the Gutenberg printing press had just been invented (1439), but also through Luther’s emotionally charged preaching and controversial actions.

People often imagine Luther nailing his 95 theses Oct. 31 on the Wittenberg Castle door to have sparked a religious revolution, but nailing theses on doors was a common practice in academic institutions to inform the public of a debate.

However, Luther chose a significant date since pilgrims would be visiting the Wittenberg Cathedral with the relics for veneration at the Church of All Saints. The strategy ensured publicity and the dissemination of Luther’s ideas.

Earlier that same year of 1517 an academic debate took place over which Luther presided as Dean of Theology. Andreas Karlstadt claimed 151 theses challenging the scholastic teachings in the universities. Both Karlstad and Luther were given warnings of their errors and told to recant their positions. Both refused to recant and were excommunicated in 1521 by Pope Leo X.

Luther studied in the philosophical and theological climate of the Via moderna (modern way) of the north European universities which largely accounts for his anti-Roman Catholic views. Luther also used nationalist sentiment to stir anti-papal and anti-imperial emotions, so the many cultures of Europe, which had been united by a common Roman Catholic faith and under a common Holy Roman Emperor, finally justified a “break up.”

At a psychological level, Luther’s religious scruples caused him tremendous fear and anxiety which worked into his theology. The will of his earthly father who believed Luther was not fit for the monastery, the will of his superior representing God and God’s Church to whom he owed obedience, and Luther’s own will struggling to overcome sin, resulted in intense anxiety; Luther did not “feel saved," leading him to desperation.

In summary, Luther’s subjectivism contains three elements:

First, philosophically, the shift from the objective realism of the Via antiqua (old way) upheld by Dominicans following St. Thomas Aquinas (1225-1274) in their houses of studies and universities, to the gradual shift toward “mental constructs” also known as “nominalism” of the Via moderna, led by Franciscan William of Ockham (1287-1347) to explain reality; the Via moderna heavily influenced Luther during his studies.

Second, in theology, related to William of Ockham’s logic, is the question of the freedom of God: God is not “constrained” by human acts of merit to reward us. The Via antiqua position of St. Thomas Aquinas was that God’s justice is to reward us for our good acts. But the Via moderna of the voluntarist school argued that God’s justice is not related to our actions, but rather God’s free disposition toward saving humanity. The implications of Luther’s theological positions meant re-defining papal authority and reinterpreting the role of priesthood and sacraments. This removed the need for the mediation of the Church and the sacraments.

Third, the psychological effect of wanting to do God’s will, torn between his father’s will and his superior’s will, with Luther also recognizing the fragility of his own will. Luther did not “feel salvation.” Luther resolved these matters by maintaining that God does not deny grace to those who, in Luther's words, “facere quod in se est,” which literally means “do what lies within you.” The movement to the “interior” clearly redefines the Church: salvation is between God and the individual. The person “feels” saved because of inner conviction.

If the will of God is to save, but not all are saved, then God does not give his grace to everyone, a position being taught in the Via moderna especially under the influence of the Augustinian monk Gregory of Rimini (1300-1358). 

Luther as an Augustinian developed an anti-Pelagian theology which led him to preach “grace alone,” sola gratia; paradoxically it’s hard to understand why a monk or any individual could not receive the grace needed to persevere in holiness.

This paradox on grace leads to Luther’s article De votis monasticis (On Monastic Vows) rejecting monastic life. Written in 1521 when Luther was hidden in Wartburg Castle, he maintained the person is made of flesh and blood; people were meant to be married and have children; and monastic vows went against God’s will for humanity.

Luther succeeded in ridding his Augustinian monastery of their monks as well as those of other monasteries and convents in Saxony. Luther even helped the Cistercian nun Katherina Von Bora after her escape with other nuns. Once the monastery was emptied of celibate monks, the Elector of Saxony gave the Augustinian monastery to Luther and his wife, Katherina.

Luther’s philosophical formation in nominalism (shifting objective reality to the subject), his theological understanding of a voluntarist God, his interiorized sense of grace (“what lies within” – thereby eliminating the need for a sacramental Church), and his psychological issues – the anxiety caused by his neurotic fears transferred onto monastic life – are reasons why Luther fell into subjectivism.

Father David Bellusci is a Dominican Priest and Assistant Professor of Philosophy at Catholic Pacific College in Langley. ([email protected]).