Luther: Roman Catholicism is "truly the body of Christ and a member of it. If it is his body, then it has the true spirit, gospel, faith..."

Some of Rome's defenders claim Martin Luther believed Roman Catholicism is a part of the "true" church. Luther is said to have stated Roman Catholicism is "...truly the body of Christ and a member of it. If it is his body, then it has the true spirit, gospel, faith." The argument appears to be that if someone today thinks Roman Catholicism adheres to a false gospel (therefore not a part of the "true" church), then that person is going beyond what the original Reformer himself believed. According to these defenders of Rome, Luther was not an anti-catholic. If you believe the Roman Catholic Church teaches a different gospel, you are going beyond Luther and can rightly be labeled an "anti-catholic."

I suspect those of you with even a cursory understanding of the Reformation may be puzzled by this argument. Didn't Luther believe in "faith alone," something explicitly contrary to Roman Catholicism? If Luther believed the Roman Catholic Church had the "true spirit, gospel, faith," why was there such a devastating theological conflict in the sixteenth century?  Wasn't Luther himself... anti-catholic? Let's take a look at this quote and find out.

Documentation
This quote comes from the treatise Concerning Rebaptism (1528) [LW 40:225-262; WA 26:144-174]. WA 26:147 states, 

Context
The overarching context concerns the Anabaptists and their doctrine of rebaptism. Curiously, this treatise was a reply to two pastors from a Roman Catholic diocese asking Luther what to do about the Anabaptists and rebaptism!  Check out Luther's introductory sarcasm: "...I have not, for my part, given much thought to these baptizers. But it serves you right as papists (I must call you such, as long as you are under your tyrants). You will not suffer the gospel, so you will have to endure these devil’s rebels..." (LW 40:230). Right from the beginning of this treatise, Luther says the "papists" will not suffer (tolerate) the Gospel!

To rightly understand Luther's comment that Roman Catholicism is "...truly the body of Christ and a member of it. If it is his body, then it has the true spirit, gospel, faith," keep a few things in mind. First, the statement occurs in the form of a sarcastic argument. Second, Luther is arguing that the anabaptists should not flatly reject everything found in the Roman Catholic Church. 

Luther's sarcastic argument comes in the form of his "appearing to be a papist again and flattering the pope" (LW 40:231).  He will "dissemble" his position.  To dissemble is to conceal one's true position. He does this by mentioning what he says the Lutherans and the Pope (papists) have in common. He lists a number of things: Scripture, baptism, Eucharist, the Lord's Prayer, the Ten Commandments, etc. He even states, "I contend that in the papacy there is true Christianity, even the right kind of Christianity and many great and devoted saints. Shall I cease to make this pretense?"(LW 40:232). This is pure sarcasm. This is demonstrated next where the quote in question occurs:

Listen to what St. Paul says to the Thessalonians [2 Thess. 2:4]: “The Antichrist takes his seat in the temple of God.” If now the pope is (and I cannot believe otherwise) the veritable Antichrist, he will not sit or reign in the devil’s stall, but in the temple of God. No, he will not sit where there are only devils and unbelievers, or where no Christ or Christendom exist. For he is an Antichrist and must thus be among Christians. And since he is to sit and reign there it is necessary that there be Christians under him. God’s temple is not the description for a pile of stones, but for the holy Christendom (1 Cor. 3[:17]), in which he is to reign. The Christendom that now is under the papacy is truly the body of Christ and a member of it. If it is his body, then it has the true spirit, gospel, faith, baptism, sacrament, keys, the office of the ministry, prayer, holy Scripture, and everything that pertains to Christendom. So we are all still under the papacy and therefrom have received our Christian treasures.

As a veritable Antichrist must conduct himself against Christendom, so the pope acts toward us: he persecutes us, curses us, bans us, pursues us, burns us, puts us to death. Christians need indeed to be truly baptized and right members of Christ if they are to win the victory in death over against the Antichrist. We do not rave as do the rebellious spirits, so as to reject everything that is found in the papal church. For then we would cast out even Christendom from the temple of God, and all that it contained of Christ. But when we oppose and reject the pope it is because he does not keep to these treasures of Christendom which he has inherited from the apostles. Instead he makes additions of the devil and does not use these treasures for the improvement of the temple. Rather he works toward its destruction, in setting his commandments and ordinances above the ordinance of Christ. But Christ preserves his Christendom even in the midst of such destruction, just as he rescued Lot at Sodom, as St. Peter recounts (1 Pet. 2 [2 Pet. 2:6]). In fact both remain, the Antichrist sits in the temple of God through the action of the devil, while the temple still is and remains the temple of God through the power of Christ. [LW 40:232-233].

Luther goes on to mention those under the papacy are in grave danger of losing their souls (LW 40:233-234). If the Anabaptists were successful in removing the Sacraments from the papal church, what the papacy teaches does not save. If salvation came to those in the Roman church of Luther's day, it was despite the papacy. Luther goes on to point out that the papacy was a persecutor of the Gospel and Christians:

[The papacy / pope] is not a work of God. For he exercises no office to the welfare of his subjects. Indeed, he persecutes the gospel and Christians, let alone that he ought to be a teacher and guardian. He only teaches his filth and poison as human notions, discards the gospel, even persecutes it, though without avail. He makes a sacrifice out of the sacrament, faith out of works, work out of faith. He forbids marriage, [and issues prohibitions concerning] food, seasons, clothes, and places, tie perverts and abuses all Christian treasures to the injury of souls, as we have sufficiently proved elsewhere. Since on all three counts the papacy is deficient, we must judge it as a pure human invention, which is not worthy of belief and is in no way comparable to the institutions of parenthood and government [LW 40:238-239].

Luther goes on to state later: 

For where we see the work of God we should yield and believe in the same way as when we hear his Word, unless the plain Scripture tells us otherwise. I indeed am ready to let the papacy be considered as a work of God. But since Scripture is against it, I consider it as a work of God but not as a work of grace. It is a work of wrath from which to flee, as other plagues also are works of God, but works of wrath and displeasure [LW 40:266].

Conclusion

When Luther spoke of the Catholic Church, he had something much different in mind than most people do today. Luther made a sharp distinction between the catholic church and the Papacy. For Luther, the papacy was something from which one should flee. Luther's opinion appears to be in part that since the Roman church was given the scriptures, sacraments, the Gospel, etc., in that sense she is a Christian church. However, these elements function quite independently from the Roman magisterium. No analogy is perfect, but if I had to describe Luther's position I would do so like this: The Roman church is like a pristine ship that's been commandeered by pirates. The ship still functions, but its crew is in bondage to her captors. Some of the crew mutinies and joins the pirates. Others though, maintain allegiance to her rightful captain.

Sometimes we forget that our sharp distinction of Roman Catholic vs. Protestant was not as severe in the sixteenth century.  I can certainly understand why Luther, looking at the church of his day thought Protestants and the Roman church still had common ground, especially before the Council of Trent. On the other hand, Luther certainly considered those who defended papalism as apostates. As Luther's career went on, he became more hostile to papalism (see my entry here).

What are the ramifications of Luther's view for Protestants today? Luther considering the Roman church to be basically Christian in some respects is not the same thing as Luther considering today's zealous defenders of Rome to be Christian. If a zealous defender of Rome selectively uses Luther's words as a basis to promote inter-faith dialog between Romanism and Protestantism, Luther would consider such a person to be a papist, and in danger of hell.

I've been asked from time to time if I think Roman Catholics are Christians. It certainly is possible that God has preserved a remnant of believers within the Roman church despite Trent's anathematizing the Gospel.  On the other hand, of those who zealously defend Rome, I do not consider these people to be Christians.  I think such people are those who need to be either evangelized or refuted. Luther refers to Rome's defenders as a "breed of men condemned long ago, with corrupted minds [1 Tim. 6:5]" (LW 60:216). 

While I've been maligned as an "anti-catholic," this label has been given to me by those who are committed to defending the papacy... those I consider to be the true anti-catholics. Luther would agree.