Jesus' Words Only

Carlstadt: Elevating Jesus Over Paul

In 1517, Andreas Bodenstein von Carlstadt (or Karlstadt) (1486-1541) and Luther began the Reformation together. (See bio by Beitenholz; see also "Carlstadt," Wikipedia.)

In fact, Carlstadt was as much or more of the Reformation's founder than Luther. This fact is obscured because of a later falling out between Carlstadt and Luther over their differences on issues like Paul. How Luther expelled Carlstadt and his followers from the Reform movement, see our webpage on those issues.

One of the key issues that divided these two men was Carlstadt's clear position in 1520 which held that Jesus's words hold supremacy over those of Paul's, and hence James's epistle is not to be dismissed as canon merely upon the fact it contradicts Paul.

This issue is discussed in detail in Charles Beard's Martin Luther and the Reformation in Germany (1889). Beard explains that Carlstadt's treatise De Canonicis Scripturis (Wittenb. 1520) divided the NT similar to how the Jews had divided the OT canon -- Law, Prophets and Writings. (For a graphic on how the OT was originally divided, go to this link.)

For the NT, Carlstadt made a parallel division: (1) the Gospel and Acts were of first rank; (2) the 16 Epistles comprising Paul and 1 John and 1 Peter were of second rank; and (3) Revelation, and the remaining epistles, including Hebrews were in third rank. (Bleek: 274.)

By doing so, Carlstadt placed Paul's words as inferior to Christ's words in the Gospels, just as in the Jewish canon every Prophet was viewed inferior to Moses's words in the Law. Beard explains:

"But his most remarkable position -- one which Luther would have fiercely contested -- ...is that the first [books of the NT] are to be preferred to that of the second....On this ground, the word of Paul is not to be put on a level with that of Christ." (Reprint 2009 at 278; 1896 edition at 401, quoting Carlstadt, De Canonicis Scripturis (ed. Credner) section 161)

Beard cited the Latin which supported this conclusion in which Carlstadt wrote:

Oportet enim servos dominis obsequi, atque sicut Spiritus Apostoli in came non fuit par vel major Domino, ita quoque pectus Paulinum sub literis non habet autoritatus tantundem, quantum habet Christus.

In translation, Carlstadt said:

It is necessary in fact to preserve obedience to the Lord, and as the Spirit of the Apostles is not a guide equal or greater than the Lord, thus also the heart of Paul within his letters does not have as much authority as has Christ.

Beard correctly understands Carlstadt's principle as meaning that Pauline doctrine could not thrive unless one could find the same message in Christ's words:

Plainly the adoption of Carlstadt's principle would have made it impossible for the Reformer to embrace a Pauline theology, except under the condition of finding it in the books of first and greatest authority, the Gospels themselves. Id., (1896) at 401.

And while Luther rejected James' epistle because it contradicted Paul, Carlstadt instead put James and Paul on the same level. Thus, neither could cancel the other out. Carlstadt's defense of James caused a "rift" between Luther and Carlstadt. (Beitenholz: 254.)

(Luther instead used subjective criteria, mainly derived from Paul's Gospel, to reject four NT books which are still recognized canon today, i.e., Revelation, James, Jude and Hebrews. Luther also dismissed Esther, Job, and Chronicles. See our page on Luther and canon.)

Beard incorrectly then concluded these points by Carlstadt had little influence upon the Reformation. Instead, they were highly influential. In fact, Luther had to use considerable influence and civil authorities to crush the Protestant movement in Germany under Carlstadt that shared this perspective. See our webpage on Luther's Crushing the JWO movement in the Reformation.

Schaff in History of the Christian Church (Scribner: 1888) , Volume 6 at 35 fn. 1, similarly summarized Carlstadt's book of 1520. Carlstadt put Moses and Jesus in first priority in canon, while the prophets and epistles regardless of authorship were in second tier:

In this distinction Carlstadt had preceded him in his book, De Canon. Scripturis (Wittenb. 1520, reprinted in Credner's Zar Gesch. des Kanons, 1847, p. 291— 412). Carlstadt divided the books of the canon into three ordines: (1) libri summae dignitatis (the Pentateuch...and the Gospels); (2) secundae dignitats (the Prophets and 15 Epistles); (3) tertiae dignitatis (the Jewish Hagiographa and the seven Antilegomena of the New Testament).

One of the motivations of Carlstadt was he thought Luther too easily dismissed the book of James as not valid. If Paul is in first priority, the fact James contradicts Paul would require exclusion of James from canon, as Luther essentially did. If, however, Paul and James stood on the same second level of authority, then it was for the reader to determine which of the two was correct in light of first tier works such as the Torah and/or the words of Jesus.

It is clear that Carlstadt feared a salvation doctrine would arise that omitted Jesus's requirements of works/repentance besides faith. Specifically, on the issue of Luther's decision to exclude James, Carlstadt expressed the fear that faith alone without love would now reign as the gospel instead of what Jesus taught. Carlstadt wrote:

"I am grieved by the bold deprecation of James [by Luther].... Beware that you do not take a paper and loveless faith for the greatest work." (George H. Williams, The Radical Reformation (Philadelphia: Westminster, 1962) at 40, quoting Carlstadt Canonicis.)

Carlstadt's fear soon became reality as 'sola fide' without any works (love or otherwise) became Luther's rallying cry.

Ironically, Luther later realized this was a mistake to teach as the path for salvation for a Christian. From 1530 onward, Luther, Bucer and Melancthon tried to restore Jesus' doctrine in the 'double justification' movement. By 1541, their efforts almost bore fruit. Then after Luther's death in 1546, Melancthon made double justification official Lutheran doctrine. However, after Melancthon's death, in 1580 Lutheranism reverted back to Luther's young ideas, and officially made 'faith alone' the means of salvation for both the non-believer and the Christian. For a detailed history of the 'faith alone' fiasco in the Reformation and Luther's ultimately unsuccessful effort to reverse himself by the 'double-justification' solution, see our [1] Preface to Jesus Words on Salvation and [2] our article "George Major and Melancthon."

STUDY NOTES

Carlstadt aka Karlstadt believed that his view of salvation requiring obedience/works was still consistent with justification by faith, and not the deeds of the law. His idea was very similar to the double-justification solution that Luther, Melancthon and Bucer pushed in the ecumenical conference of 1541. Carlstadt said that once the Spirit was reborn by faith, it is now free to do righteousness, and hence the spirit, and not the will unaided, will produce righteousness that justifies the man. See Ronald J. Sider, Andreas Bodenstein von Karlstadt: the development of his thought, 1517-1525 (Brill, 1974) at 31.

Carlstadt's book Canonicis Scripturis was reprinted by Karl August Credner in Zur Geschichte des Kanons (1847) at pages 291-412.

Carlstadt came to reject predestination. He taught we have the ability to choose to believe and obey; God does not force anyone into disobedience and unbelief. Otherwise, God would become the author of evil. (Madeleine Grey, The Protestant Reformation (Sussex Academic Press, 2003 ) at 34.)

Carlstadt in his pamphlet "Regarding the Sabbath and the Statutory Holy Days" depicted the Law as a positive. It was a guide to make us more like God in character. "It arouses our desire to become holy as God is holy."  (Edward Allen, "Was Karlstadt a Proto-Sabbatarian," Seminary Studies 44 (Spring 2006) at 134.) "God has given us His commandments and counsels that we might become holy and conformed to God, which is to be like God, and as he is. Thus the Sabbath has become instituted by God that we might desire to become holy and is holy, and rest like Him, letting go of our works as He did." Id.

The young Luther of 1525 condemned Carlstadt's positive view on the Law:

We must  see to it that we retain Christian freedom and do not force such laws and works on the Christian conscience, as if one  through them were upright or a sinner. Here questions are in order concerning the place which images, foods, clothing, places, persons, and all such external things, etc., ought to have. . . . From which you now see that Dr. Karlstadt and his spirits replace the highest with the lowest, the best with the least, the first with the last. Yet  he  would  be considered the greatest spirit of  all,  he  who  has devoured the Holy Spirit feathers and all." (Luther, "Against  the  Heavenly  Prophets in the Matter  of  Images and Sacraments"  (1525),  in Luther  Works 40, ed.  Conrad Bergendoff  (Philadelphia: Muhlenberg, 1958) at 83.)

Carlstadt's view of the Law sharply contrasts with the young Luther's view which gave the Law only two functions: one for the magistrates to correct us and second for us to know our need for grace.

Carlstadt elevated Sabbath to a high level:

"All who desire to be  saved have been given and commanded the Sabbath."  Bodenstein von Karlstadt, "On the Sabbath," in The Essential Carlstadt: Fifteen Tracts, trans. and ed. E. J. Furcha (Scottdale, PA: Herald Press, 1995) at 320-21.

Carlstadt also did not highly regard the Book of Revelation. It was a book in the "third order," which he did not "reject" (as Luther did outright for the early part of his career) but did not give it as much authority as other books. (Penny cyclopaedia (The Society for the Diffusion of Useful Knowledge 1833) Vol. I at 162.)

Bibliography

The Essential Carlstadt -- 15 tracts (Scribd)