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Excerpt
Excerpt from An Open Letter on Translating, by Martin Luther
First, you know that under the papacy it is not only taught that
the saints in heaven intercede for us--even though we cannot know
this as the Scripture does not tell us such--but the saints have
been made into gods, and that they are to be our patrons to whom
we should call. Some of them have never existed! To each of these
saints a particular power and might has been given--one over
fire, another over water, another over pestilence, fever and all
sorts of plagues. Indeed, God must have been altogether idle to
have let the saints work in his place. Of this atrocity the
papists themselves are aware, as they quietly take up their pipes
and preen and primp themselves over this doctrine of the
intercession of the saints. I will leave this subject for now--but
you can count on my not forgetting it and allowing this
primping and preening to continue without cost.
And again, you know that there is not a single passage from God
demanding us to call upon either saints or angels to intercede for
us, and that there is no example of such in the Scriptures. One
finds that the beloved angels spoke with the fathers and the
prophets, but that none of them had ever been asked to intercede
for them. Why even Jacob the patriarch did not ask the angel with
whom he wrestled for any intercession. Instead, he only took from
him a blessing. In fact, one finds the very opposite in revelation
as the angel will not allow itself to be worshipped by John. [Rev.
22] So the worship of saints shows itself as nothing but human
nonsense, our own invention separated from the word of God and the
Scriptures.
As it is not proper in the matter of divine worship for us to do
anything that is not commanded by God (and that whoever does is
putting God to the test), it is therefore also not advisable or
tolerable for one to call upon the saints for intercession or to
teach others to do so. In fact, it is to be condemned and people
taught to avoid it. Therefore, I also will not advise it and
burden my conscience with the iniquities of others. It was
difficult for me to stop from worshipping the saints as I was so
steeped in it to have nearly drowned. But the light of the gospel
is now shining so brightly that from now on no one has an excuse
for remaining in the darkness. We all very well know what we are
to do.
Explanation
Detailed Explanation of Martin Luther’s An Open Letter on Translating (Excerpt on the Intercession of Saints)
Context of the Source
This excerpt is from An Open Letter on Translating (1530), one of Martin Luther’s many polemical writings during the Protestant Reformation. Luther, a former Augustinian monk and theology professor, became the central figure in the Reformation after his Ninety-Five Theses (1517) challenged the Catholic Church’s sale of indulgences and other doctrines. By 1530, he was deeply engaged in translating the Bible into German (completed in 1534), a project that aimed to make Scripture accessible to the common people and undermine the Church’s monopoly on biblical interpretation.
This particular passage critiques the Catholic doctrine of the intercession of saints—the belief that deceased saints (and sometimes angels) can mediate between humans and God, hearing prayers and influencing divine favor. Luther’s argument here is part of his broader rejection of traditions not explicitly grounded in Scripture (sola Scriptura), a cornerstone of Protestant theology.
Themes in the Excerpt
Rejection of Unbiblical Traditions
- Luther’s primary argument is that the veneration of saints lacks scriptural support. He asserts that since the Bible does not command or exemplify praying to saints, the practice is a human invention—a corruption of true worship.
- He contrasts this with biblical figures like Jacob, who wrestled with an angel (Genesis 32:24–30) but only sought a blessing, not intercession. Similarly, he cites Revelation 22, where an angel refuses John’s worship, reinforcing that only God is worthy of adoration.
Idolatry and the Deification of Saints
- Luther accuses the Catholic Church of effectively turning saints into false gods, assigning them domain over natural elements (fire, water, plagues) as if they were divine. This, he argues, diminishes God’s sovereignty, making Him appear "idle" while saints do His work.
- The sarcastic remark about papists "preening and primping" over this doctrine suggests hypocrisy—they know it’s theologically weak but maintain it for control or tradition.
Conscience and Personal Struggle
- Luther admits that breaking free from saint worship was difficult for him, as he was "steeped in it to have nearly drowned." This reflects his own journey from Catholicism to Reformation theology.
- The "light of the gospel" now makes ignorance inexcusable—those who persist in such practices do so willfully, rejecting divine truth.
The Danger of False Teaching
- Luther frames the veneration of saints as testing God (implying a violation of Deuteronomy 6:16, where Jesus quotes, "Do not put the Lord your God to the test").
- He warns that promoting such doctrines burdens the conscience of both teacher and follower, leading them into sin.
Literary Devices and Rhetorical Strategies
Sarcasm and Irony
- "God must have been altogether idle" – Luther mocks the idea that saints could replace God’s active role in the world.
- "They quietly take up their pipes and preen and primp" – A scathing image of clergy smugly upholding a doctrine they know is flawed.
Biblical Allusion
- Jacob’s wrestling with the angel (Genesis 32) – Used to show that even direct encounters with angels did not involve requests for intercession.
- John’s attempted worship of the angel (Revelation 22:8–9) – The angel’s refusal ("Worship God!") undermines saint veneration.
Hyperbole
- "Nearly drowned" in saint worship – Emphasizes the depth of his former immersion in Catholic tradition.
- "The light of the gospel is now shining so brightly" – Contrasts the "darkness" of Catholic doctrine with Protestant clarity.
Direct Address and Imperative Tone
- "You know that..." – Luther assumes his audience (likely fellow reformers or educated readers) already recognizes these problems.
- "It is to be condemned" – A blunt, authoritative declaration, leaving no room for debate.
Parallel Structure
- "It is not proper... it is not advisable... it is to be condemned" – A rhetorical build-up to emphasize the severity of the issue.
Significance of the Passage
Theological Impact
- This critique was foundational to Protestantism’s rejection of mediatorial saints, reinforcing the belief in Christ as the sole mediator (1 Timothy 2:5).
- It exemplifies Luther’s sola Scriptura principle—only practices explicitly supported by Scripture are valid in Christian worship.
Cultural and Historical Context
- The veneration of saints was deeply ingrained in medieval Christianity, with patron saints for every aspect of life (e.g., St. Christopher for travelers, St. Roch for plague). Luther’s attack was radical and disruptive.
- His Bible translation (which excluded apocryphal books often used to justify saint devotion) further undermined Catholic traditions.
Personal Revelation of Luther’s Struggle
- The passage reveals Luther’s internal conflict—his admission of past devotion to saints humanizes him and strengthens his credibility as a reformer who overcame his own biases.
Polemic Style and Reformation Rhetoric
- Luther’s combative tone was typical of Reformation debates. Unlike scholarly treatises, his writings often used colloquial language, humor, and outrage to sway public opinion.
- This excerpt shows how he weaponized Scripture against Catholic doctrine, a strategy that helped spread Protestant ideas rapidly.
Textual Deep Dive: Key Lines Explained
"the saints have been made into gods, and that they are to be our patrons to whom we should call."
- Luther accuses the Church of practical polytheism—treating saints as if they had divine powers. The term "patrons" (from Latin patronus) implies a quasi-legal relationship, where saints act as intermediaries, much like Roman client-patron systems.
"Some of them have never existed!"
- A reference to legendary saints (e.g., St. Christopher, whose existence was later questioned) or localized cults with no historical basis. This undermines the reliability of the entire system.
"the light of the gospel is now shining so brightly that from now on no one has an excuse for remaining in the darkness."
- Echoes John 3:19–21 ("men loved darkness instead of light") and Romans 1:20 ("they are without excuse"). Luther frames the Reformation as an enlightenment, where ignorance is no longer tolerable.
"I will not advise it and burden my conscience with the iniquities of others."
- Reflects Ezekiel 3:18–19, where prophets are held accountable if they fail to warn the wicked. Luther positions himself as a prophetic voice, refusing to be complicit in false teaching.
Conclusion: Why This Matters
This excerpt is a microcosm of Luther’s reforming zeal—blending theological precision, personal testimony, and fiery rhetoric to dismantle a doctrine he saw as idolatrous. His arguments here are not just academic but pastoral and urgent, aimed at rescuing Christians from what he viewed as spiritual deception. The passage also illustrates how the Reformation was as much about language and persuasion as it was about theology—Luther’s ability to translate complex ideas into vivid, accessible prose helped reshape Christianity forever.
For modern readers, this text serves as a window into the clash between tradition and Scripture that defined the Reformation, as well as the power of words to challenge established authority.
Questions
Question 1
The passage’s depiction of the papists’ attitude toward the doctrine of saintly intercession is most accurately characterised by which of the following?
A. A sincere but misguided conviction in the necessity of mediatorial figures between humanity and God
B. A calculated exploitation of popular superstition to consolidate ecclesiastical power
C. An earnest attempt to reconcile folk traditions with scriptural ambiguity
D. A performative and self-satisfied adherence to a doctrine they tacitly recognise as indefensible
E. A defensive reaction to Protestant critiques, rooted in fear of losing institutional authority
Question 2
The reference to Jacob’s encounter with the angel (Genesis 32) serves primarily to:
A. illustrate the physicality of divine-human interactions in the Old Testament
B. contrast the humility of patriarchal faith with the arrogance of medieval saint-worship
C. demonstrate that angels, unlike saints, possess legitimate authority to bestow blessings
D. undermine the claim that biblical precedent exists for soliciting intercessory aid from heavenly beings
E. suggest that direct wrestling with the divine is a more authentic form of worship than passive prayer
Question 3
Which of the following best captures the rhetorical function of Luther’s assertion that “the light of the gospel is now shining so brightly”?
A. To frame the Reformation as an irreversible intellectual and spiritual awakening
B. To imply that Catholic theologians are deliberately obscuring scriptural truth
C. To suggest that the clarity of Scripture renders further debate on the matter unnecessary
D. To contrast the luminosity of Protestant doctrine with the gloom of medieval scholasticism
E. To invoke a millenarian urgency, positioning the present moment as eschatologically pivotal
Question 4
The passage’s closing sentence—“We all very well know what we are to do”—is most effectively interpreted as an example of:
A. a communal call to arms, uniting reformers against a shared adversary
B. a veiled threat to those who persist in heretical practices
C. an expression of frustration at the obstinacy of Catholic laity
D. an appeal to the reader’s conscience, presupposing their latent agreement with his argument
E. a rhetorical flourish to conclude the letter with a sense of moral inevitability
Question 5
The structural progression of Luther’s argument—from exposing the absurdity of saint-worship to citing scriptural counterexamples to issuing a moral condemnation—is most analogous to which of the following?
A. A legal brief, methodically dismantling an opponent’s case before presenting an alternative verdict
B. A prophetic jeremiad, oscillating between lament for corruption and visions of restoration
C. A Socratic dialogue, wherein the interlocutor is guided to recognise their own contradictions
D. A scientific refutation, wherein empirical evidence is marshalled to disprove a prevailing hypothesis
E. A political manifesto, blending ideological critique with a rallying cry for collective action
Solutions and Explanations
1) Correct answer: D
Why D is most correct: The passage’s language—“they quietly take up their pipes and preen and primp themselves over this doctrine”—conveys a theatrical, self-congratulatory adherence to a practice Luther implies they know is flimsy. The phrase “of this atrocity the papists themselves are aware” further suggests tacit acknowledgement of its indefensibility, coupled with a performative maintenance of the status quo. This aligns with D’s depiction of a performative and self-satisfied posture.
Why the distractors are less supported:
- A: The passage does not suggest the papists’ conviction is sincere; Luther’s tone is mocking, implying bad faith.
- B: While exploitation of superstition is plausible, the text emphasises smugness (“preen and primp”) over calculated control.
- C: There is no attempt to reconcile tradition with Scripture; Luther frames the doctrine as wholly unscriptural.
- E: The passage does not mention fear of Protestant critiques or institutional loss; the focus is on internal hypocrisy, not external threats.
2) Correct answer: D
Why D is most correct: Luther invokes Jacob’s story to demonstrate that even in direct encounters with angels, biblical figures did not seek intercession. This undermines the claim that saint-worship has scriptural or traditional precedent. The emphasis is on the absence of intercessory requests, not the nature of the encounter itself.
Why the distractors are less supported:
- A: The physicality of the encounter is incidental; the focus is on the lack of intercessory petitions.
- B: While humility vs. arrogance is a theme, the primary function is evidentiary, not moral contrast.
- C: The passage does not grant angels legitimate authority to bestow blessings; it merely notes that Jacob sought a blessing, not intercession.
- E: Luther is not advocating for “wrestling with the divine” as a worship model; the point is negative (what Jacob did not do).
3) Correct answer: A
Why A is most correct: The “light of the gospel” metaphor positions the Reformation as an inescapable intellectual and spiritual breakthrough. The phrase “no one has an excuse for remaining in the darkness” frames this as a permanent shift in consciousness, aligning with A’s “irreversible awakening.” The tone is triumphalist, suggesting that the truth is now unignorable.
Why the distractors are less supported:
- B: Luther does not accuse Catholic theologians of deliberate obfuscation here; the focus is on the inevitability of enlightenment.
- C: While Scripture’s clarity is implied, the line does not foreclose debate—it challenges ignorance.
- D: The contrast is not between Protestant “luminosity” and medieval “gloom” but between truth and willful blindness.
- E: There is no millenarian urgency (end-times rhetoric); the emphasis is on immediate moral clarity, not eschatology.
4) Correct answer: D
Why D is most correct: The phrase “We all very well know what we are to do” presupposes the reader’s latent agreement, appealing to their conscience as if the correct course is self-evident. This is a rhetorical strategy to collapse distance between author and audience, making dissent seem unthinkable. It aligns with D’s focus on conscience and assumed consensus.
Why the distractors are less supported:
- A: While it may unite reformers, the line is not a call to arms but a psychological nudge.
- B: There is no veiled threat; the tone is confident, not menacing.
- C: Frustration is not the dominant emotion; the line is assertive, not exasperated.
- E: It is not merely a rhetorical flourish—it serves a persuasive function by implicating the reader.
5) Correct answer: D
Why D is most correct: Luther’s argument follows a scientific-refutational structure:
- Exposing absurdity (saints as “gods,” God rendered “idle”) = hypothesis undermined.
- Citing counterexamples (Jacob, Revelation 22) = empirical evidence.
- Issuing condemnation = conclusion based on data. This mirrors how a scientific refutation dismantles a hypothesis using observation and logic, making D the strongest analogy.
Why the distractors are less supported:
- A: A legal brief would present an alternative verdict; Luther focuses on disproving, not replacing.
- B: A jeremiad would emphasise lament and restoration; Luther’s tone is analytical, not prophetic.
- C: Socratic dialogue involves interactive questioning; this is a monologic dismantling.
- E: A manifesto blends critique with actionable demands; Luther’s goal here is persuasion, not mobilisation.