Martin Luther: Catholic Critical Analysis Book Summary

Title: Martin Luther: Catholic Critical Analysis and Praise
Author: Dave Armstrong

TLDR: This book offers a balanced, nuanced view of Martin Luther, critiquing his revolutionary theology and actions while acknowledging his positive contributions and areas of agreement with Catholic teaching. It challenges simplistic narratives of both Protestant hero-worship and Catholic demonization, presenting a complex portrait of a flawed yet sincere Christian figure.

Part One: Criticism

Chapter One: Was Martin Luther a “Revolutionary” Who Had Many Fundamental Disagreements With the Catholic Church?

This chapter explores the nature of Martin Luther’s “Reformation” and challenges the common Protestant assertion that it was solely a response to medieval corruption within the Catholic Church. Armstrong argues that while corruption existed and was a contributing factor, attributing the Reformation solely to it ignores the vast doctrinal differences that emerged between Luther and the Catholic Church. He challenges the idea that merely reforming the papacy would have prevented the schism, considering the numerous doctrinal changes, like the rejection of five sacraments, the shift to sola Scriptura, and the abolition of the mass, that Protestantism embraced.

Armstrong argues that attributing the Reformation solely to papal corruption fails to address the question of why doctrine changed so drastically if corruption was the primary issue. Citing Luther’s own words, Armstrong demonstrates that Luther himself recognized doctrinal differences as the core of his opposition to the Catholic Church. The chapter delves into Luther’s early theological dissent, highlighting his rejection of venial sin, merit, and the freedom of the will.

The chapter culminates in an extensive analysis of Luther’s “Three Treatises” from 1520, revealing the radical nature of his proposed “reforms” by outlining fifty doctrines and practices he challenged. These included the rejection of papal authority, the abolition of celibacy and vows, and a radical revision of the liturgy. Armstrong argues that expecting the Catholic Church to accept these drastic changes is unreasonable and that Luther’s actions demonstrably constituted a revolt rather than a mere reform.

Chapter Two: Martin Luther’s Extraordinary (and Arbitrary) Claims Regarding His Own Authority

This chapter delves into Martin Luther’s claims of authority, arguing that they were more sweeping and “infallibilist” than any papal pronouncements. Armstrong contends that Luther’s introduction of sola Scriptura, while presented as a return to biblical authority, was in fact a novel dogma that carried more weight in Protestant theological practice than papal infallibility did for Catholics. He critiques the circular reasoning behind sola Scriptura, stating that the Bible itself cannot determine its own canonicity, making reliance on tradition unavoidable.

The chapter then presents a collection of Luther’s pronouncements on his own authority, demonstrating his self-proclaimed prophetic role and his assertion that those rejecting his teachings were essentially rejecting God. Luther compared himself to biblical prophets like Moses and Elijah, claiming divine backing for his mission. He declared his own teachings as God’s word, asserting that those who disagreed were “children of Hell” and would not be saved.

Armstrong argues that Luther, while rejecting the traditional Catholic sources of authority, established himself as the ultimate judge of truth. He concludes that Luther, lacking any historical precedent or scriptural justification, effectively made his own subjective opinion the foundation of Protestant truth. This, Armstrong contends, is an arbitrary foundation for a theological system, making Luther’s authority ultimately dependent on blind faith.

Chapter Three: Martin Luther and the Canon of Holy Scripture

This chapter examines Luther’s controversial views on the canon of Scripture, revealing his belief in “a canon within a canon” where he personally judged the relative worth of individual biblical books. Armstrong demonstrates that Luther, while advocating for biblical authority, applied his own subjective judgments on the canon, rejecting the longstanding tradition upheld by the Catholic Church. He particularly highlights Luther’s dismissal of James, Jude, Hebrews, and Revelation as books of secondary rank due to their perceived lack of apostolicity.

The chapter focuses on Luther’s famous denouncement of James as an “epistle of straw,” arguing that this dismissal stemmed from Luther’s discomfort with James’ emphasis on works. Armstrong explores Luther’s reasoning for rejecting the canonicity of James, Jude, Hebrews, and Revelation, highlighting the internal inconsistencies and reliance on subjective interpretations. He points out the circularity of Luther’s argument, showing that while Luther rejected Church tradition in determining the canon, any selection of biblical books inherently involves an appeal to tradition.

Armstrong argues that Luther’s unorthodox views on the canon demonstrate the inherent limitations of sola Scriptura. He contends that Luther’s personal opinions cannot provide a solid foundation for determining the canon and that the Catholic Church’s role in settling the canon is not a subordination of Scripture but a recognition of the need for an authoritative body to resolve differing interpretations. Armstrong concludes by highlighting the irony of Luther, who championed the primacy of the Bible, ultimately relying on his own subjective judgment to question its established contents.

Chapter Four: Luther and Salvation Theology: “Getting to a Gracious God” and the “Snow-Covered Dunghill”

This chapter dives into Luther’s evolving soteriology, or theology of salvation, analyzing his early departures from Catholic orthodoxy and his struggles with accepting God’s grace. Armstrong utilizes extensive excerpts from Luther’s Commentary on Romans (1515-1516) to illustrate his early views on justification, imputed righteousness, and the enduring presence of sin in believers. He critiques Luther’s interpretation of Augustine and the Scholastics, arguing that Luther misrepresented their positions on sin and justification to bolster his own theology.

The chapter then explores Luther’s controversial notion of bene operando peccamus – “even when doing good, we sin” – which posits that good works are inherently tainted by sin unless performed with perfect intentions. Armstrong provides a detailed counter-argument, demonstrating the unbiblical nature of this doctrine through numerous Scriptural passages that affirm the intrinsic goodness of works performed by both believers and non-believers. He critiques Luther’s interpretation of Romans 3 and Psalm 14, demonstrating that the “all” in these passages does not mean “absolutely every person” and that interpreting them literally leads to contradictions with other Scripture passages that clearly teach the possibility of good works by non-regenerate individuals.

Armstrong also explores Luther’s views on damnation, predestination, and Christ’s suffering in hell. He critiques Luther’s assertion that the damned should rejoice in their condemnation as a manifestation of God’s will and examines the implications of his belief that Christ willingly offered himself to be damned. The chapter concludes by analyzing the “snow-covered dunghill” metaphor, tracing its possible origins and analyzing its implications within Luther’s understanding of justification. Armstrong suggests that the metaphor, while perhaps not directly stated by Luther, accurately captures his view of the justified person as inherently sinful but covered by Christ’s imputed righteousness.

Chapter Five: Soul Sleep and Luther’s Rejection of Purgatory

This chapter analyzes Luther’s belief in “soul sleep” and its connection to his rejection of purgatory. Armstrong explains that soul sleep, or psychopannychia, posits that the human soul remains unconscious after death until the resurrection, and that this belief was adopted by Luther as a reaction against what he perceived as excessive Greek philosophical influence on Catholic eschatology. The chapter provides numerous excerpts from Luther’s writings to demonstrate his endorsement of soul sleep, albeit with some inconsistencies and occasional admissions of uncertainty.

Armstrong then examines the link between soul sleep and Luther’s rejection of purgatory, arguing that if souls are unconscious after death, there is no need for prayers on their behalf. He criticizes Luther’s dismissal of purgatory as “pestilential abomination” and “mockery,” arguing that it was based on faulty biblical interpretation and an overreaction to Catholic tradition.

The chapter also analyzes Luther’s understanding of Christ’s descent into hell, arguing that Luther believed Christ was literally tormented by Satan after his death. Armstrong critiques the incoherence of this position, particularly in light of Luther’s simultaneous belief that Christ promised the thief on the cross paradise on the very day of their deaths. He concludes by noting that while Luther allowed for limited prayers for the dead, primarily for their experience at the hour of death, his overall eschatology deviated significantly from established Christian tradition due to his endorsement of soul sleep and his vehement rejection of purgatory.

Chapter Six: The Extent of Luther’s Blame Regarding the Tragedy of the Peasants’ Revolt (1525-1526)

This chapter explores the complex issue of Martin Luther’s role in the Peasants’ Revolt of 1525-1526. Armstrong argues that while Luther opposed rebellion on principle, his inflammatory rhetoric and apocalyptic pronouncements unintentionally contributed to the unrest. The chapter presents a chronological collection of Luther’s statements from 1520 to 1525, revealing a volatile mix of condemnation of violence alongside pronouncements that could easily be interpreted as advocating for forceful action against the Catholic Church and its hierarchy.

Armstrong highlights the ambiguity in Luther’s language, particularly his pronouncements on divine judgment and the potential for God to use violent means to punish the wicked. He criticizes Luther’s naivete in expecting the masses, including the uneducated peasantry, to fully comprehend his nuanced theological positions and grasp the distinction between spiritual and physical warfare.

The chapter examines Luther’s evolving stance on the Peasants’ Revolt, demonstrating his initial sympathy for their grievances before turning decisively against their violent methods. Armstrong presents excerpts from Luther’s Admonition to Peace and Against the Robbing and Murdering Hordes of Peasants, revealing his condemnation of the rebels and his justification for the ruthless suppression of the revolt by secular authorities.

Armstrong concludes by suggesting that while Luther genuinely opposed the Peasants’ Revolt and ultimately called for peace, his inflammatory rhetoric, particularly in his earlier writings, contributed to the social unrest and played a role in the tragic loss of life that ensued. He criticizes Luther’s tendency to oversimplify complex issues and his failure to foresee the potential consequences of his often-unbridled language.

Chapter Seven: Martin Luther’s Religious Intolerance and Ironic Espousal of Capital Punishment For Heresy

This chapter explores a darker side of Luther’s legacy: his increasing intolerance toward those who disagreed with him, both Catholics and fellow Protestants. Armstrong begins by examining Luther’s justification for the confiscation of Catholic Church properties, highlighting his conviction that those who refused to preach his version of the Gospel forfeited their right to church property. He criticizes Luther’s hypocrisy in demanding freedom of speech for himself while advocating for the suppression of Catholic writings and opposing the printing of Catholic Bibles.

Armstrong then analyzes Luther’s evolving views on the use of force in matters of faith, revealing his early assertion that faith must be voluntary before transitioning to a position that advocated for state enforcement of religious uniformity. He explores Luther’s condemnation of the Anabaptists, particularly his endorsement of capital punishment for sedition and blasphemy, offenses that encompassed a broad range of beliefs and actions that conflicted with his theology.

The chapter delves into the 1530 memorandum, signed by Luther and written by Melanchthon, which advocated for the death penalty for “obstinate sectaries” who rejected doctrines like infant baptism or advocated for pacifism. Armstrong examines the chilling implications of this memorandum, outlining the numerous groups and individuals who would be deemed worthy of death under Luther’s criteria.

Armstrong concludes by highlighting the irony of Luther, who championed the freedom of conscience against the “tyranny” of the Catholic Church, ultimately advocating for state-sponsored persecution of those who disagreed with him. He provides numerous examples of Luther’s harsh pronouncements against his theological opponents, demonstrating his intolerance toward dissenting viewpoints and his willingness to invoke the power of the state to enforce religious conformity.

Part Two: Praise and Agreement

Chapter Eight: Sacraments: Baptismal Regeneration, Real Presence in the Eucharist, Adoration, Absolution, Confirmation, and Anointing

This chapter shifts to a more positive analysis of Luther’s theology, focusing on areas of agreement with Catholic teaching, particularly regarding sacraments. It begins by examining Luther’s views on baptism, highlighting his strong affirmation of baptismal regeneration and infant baptism. Armstrong provides extensive excerpts from Luther’s Large and Small Catechisms to demonstrate his belief that baptism washes away sin, delivers from death and the devil, and grants eternal salvation to believers. He emphasizes Luther’s insistence that the efficacy of baptism is based on God’s word, not human faith, and thus remains valid even if received unworthily.

The chapter then explores Luther’s understanding of the Eucharist, showcasing his strong affirmation of the Real Presence of Christ in the bread and wine, although differing on the nature of that presence. Armstrong cites Luther’s frequent declarations that Christ’s body and blood are truly present in the sacrament, rejecting the symbolic interpretations favored by some other Protestants. He highlights Luther’s belief in consubstantiation, the idea that Christ’s body and blood are present “alongside” the bread and wine, as opposed to transubstantiation, the Catholic doctrine that the substance of bread and wine are changed into the substance of Christ’s body and blood.

Armstrong examines Luther’s surprisingly favorable view towards Eucharistic adoration, presenting excerpts from his writings that endorse kneeling before the consecrated elements as a form of worship. He demonstrates that while Luther did not consider formal adoration obligatory, he defended its validity and emphasized the reverence due to the elements as bearers of Christ’s body and blood.

The chapter continues by analyzing Luther’s rejection of the traditional Catholic Sacrifice of the Mass, outlining his objections to the idea that the Mass is a good work offered to God. Armstrong suggests, however, that Luther may have misunderstood the Catholic understanding of the Mass and that some of his statements concerning the offering of oneself and all that one has to God through Christ resonate with Catholic teaching.

The chapter concludes by analyzing Luther’s views on Confession and Absolution, Confirmation, and Anointing of the Sick. It showcases his strong support for confession and absolution, although denying its sacramental status. Armstrong reveals Luther’s personal reliance on confession and his insistence that it should not be abolished, particularly for those with troubled consciences. He also explores Luther’s nuanced position on Confirmation and Anointing of the Sick, showing that while he rejected their sacramental status, he acknowledged their potential benefits and did not entirely disallow their practice.

Chapter Nine: Mary: the Blessed Virgin and Mother of God

This chapter focuses on Martin Luther’s surprisingly traditional views on Mary, challenging the common Protestant misconception that he rejected Marian doctrines. Armstrong argues that Luther, while condemning certain devotional practices that he perceived as excessive or detracting from Christ’s sole mediatorship, upheld many traditional Marian doctrines such as Mary’s perpetual virginity, her title as Mother of God, and even the Immaculate Conception.

The chapter presents extensive evidence from Luther’s writings to demonstrate his unwavering belief in Mary’s perpetual virginity, citing his strong pronouncements against those who claimed she had other children besides Jesus. Armstrong examines Luther’s affirmation of Mary as Theotokos, or Mother of God, highlighting his eloquent descriptions of Mary’s unique role in salvation history and her singular honor as the one who bore the Son of God.

Armstrong explores Luther’s views on the Immaculate Conception, revealing that he maintained a nuanced position that distinguished between the active and passive conceptions. He explains that Luther believed that while Mary’s body was conceived in the ordinary way, subject to the effects of original sin, her soul was infused with grace at the moment of conception, preserving her from the taint of original sin. Armstrong provides excerpts from Luther’s sermons and writings to demonstrate his acceptance of the Immaculate Conception, although acknowledging that his statements on the subject were not always consistent and that he eventually expressed reservations about imposing this belief as a dogma.

The chapter concludes by analyzing Luther’s overall approach to Mary, highlighting his profound reverence for her while emphasizing her role as a creature redeemed by Christ’s grace. Armstrong suggests that Luther’s Mariology, while less developed than Catholic Mariology, remained remarkably traditional and shared significant common ground with Catholic teaching, particularly in comparison to the views of many later Protestants.

Chapter Ten: Other Catholic “Remnants”: Good Works and Sanctification, Authoritative Church Tradition, Crucifixes, Images, Etc.

This chapter explores additional areas where Luther’s views align with Catholic teaching, challenging the perception that he completely rejected Catholic tradition. Armstrong begins by examining Luther’s nuanced position on good works and sanctification, demonstrating that while he denied their role in justification, he strongly affirmed their necessity in the Christian life as fruits of faith and expressions of gratitude for God’s grace. He provides numerous excerpts from Luther’s writings, particularly his catechisms and sermons, to showcase his frequent exhortations to good works, emphasizing that true faith is active and produces outward expressions of love for God and neighbor.

The chapter then analyzes Luther’s surprisingly positive attitude towards authoritative Church tradition, particularly when arguing against the Anabaptists and other radical reformers. Armstrong demonstrates that while Luther upheld Scripture as the sole infallible authority, he recognized the value of tradition and appealed to the consensus of the Church to support his positions. He presents excerpts from Luther’s writings that emphasize the importance of Church history and the danger of departing from the longstanding beliefs of Christendom.

Armstrong continues by examining Luther’s views on crucifixes and images of saints, revealing his acceptance of their use as aids to devotion and reminders of Christ’s sacrifice. He highlights Luther’s argument that if it is good to have an image of Christ in one’s heart, it is not sinful to have it before one’s eyes.

The chapter concludes by exploring Luther’s strong condemnation of contraception and the “anti-child” mentality, demonstrating his belief that children are a blessing from God and that marriage is ordained for the procreation and raising of children. Armstrong argues that Luther’s views on this issue, rooted in his understanding of God’s creation mandate, align with traditional Catholic teaching.

The book as a whole presents a complex and nuanced portrait of Martin Luther, revealing both his revolutionary spirit and his surprising adherence to traditional Catholic doctrines. Armstrong challenges the common Protestant caricature of Luther as a hero who solely opposed corruption and returned to biblical truths, instead showcasing the theological and philosophical underpinnings of his dissent and the often-unintended consequences of his actions. He also challenges the Catholic tendency to demonize Luther, instead presenting him as a sincere, albeit flawed, Christian whose ideas, while often erroneous, contained elements of truth and even areas of remarkable agreement with Catholic teaching.