Showing posts with label Jacques Maritain. Show all posts
Showing posts with label Jacques Maritain. Show all posts

Thursday, November 03, 2016

Martin Luther Advocated the Raping of Nuns?

Rome's defenders are a constant (and seemingly never-ending) source of blog material. The picture to the left comes from the Tweets of "Toronto Catholic":

MARTIN LUTHER - RAPIST. The Vatican is SILENT on Luther's endorsement of the rape of nuns - Holy Saturday,1523

 This statement accompanies their website article at Witness For Church And Pope:

Martin Luther advocated the raping of Nuns ~ how can any Catholic praise him, or this hideous, evil "Reformation"? Jacques Maritain in "Three Reformers", documents Martin Luther's view of women and especially Nuns. The heresiarch was a vicious, sadistic proponent of rape. Like the other "reformers", Luther was a debauched and grossly immoral man. 

After a rape of nuns which took place on the night of Holy Saturday, 1523, Luther calls the citizen Koppe, who organized the exploit, a "blessed robber," and writes to him, " Like Christ, you have drawn these poor souls from the prison of human tyranny. You have done it at a time providentially indicated, at that moment of Easter when Christ destroyed the prison of His own." (Ibid., 40; Weim., IX, 394-395.)

We'll see below there was not a "rape of nuns - Holy Saturday,1523," nor was "the citizen Koppe" a rapist, nor was anyone praised by Luther for being a rapist. Rome's defenders are interpreting the historical account of a group of 12 nuns escaping from the Marienthron Cistercian monastery on April 4, 1523 to be an account of rape. In that group of 12 nuns was Luther's future wife, Katherine von Bora.  Nuns escaping from a monastery is not rape.

Documentation
Witness for Church And Pope cites "Jacques Maritain in 'Three Reformers' " without any indication of edition or page number. Maritain was a Roman Catholic writer, hostile towards both Luther and the Reformation. Maritain has been characterized as being in the tradition of destructive criticism in the vein of Denifle and Grisar (see: Gregory Sobolewski, Martin Luther, Roman Catholic Prophet, p. 28-29).

"Three Reformers" refers to his book Trois Reformateurs: Luther - Descartes - Rousseau (1925). The book was translated into English. The edition I have is a 1947 reprint by Sheed and Ward LTD. The section from Maritain beiong cited is from a lengthy footnote on page 184:
After a rape of nuns which took place on the night of Holy Saturday, 1523, Luther calls the citizen Koppe, who organized the exploit, a "blessed robber," and writes to him, "Like Christ you have drawn these poor souls from the prison of human tyranny. You have done it at a time providentially indicated, at that moment of Easter when Christ destroyed the prison of His own." (Ibid., 40; Weim., IX, 394-395.) He himself was surrounded by nuns thus restored to nature. His Catherine Bora was one of them. It is curious to note that a base contempt for womanhood is the normal price of this war against Christian virginity. "The work and word of God tell us clearly that women must be used for marriage or prostitution." (Weim., XII, 94, 20-22 [1523].) "If women get tired and die of bearing, there is no harm in that; let them die, so long as they bear; they are made for that," (Erl., 20, 84; Weim., X, p. II, 301, 13, Sermon on Marriage, 1522.) And I quote only what can be transcribed.
The "Ibid., 40" cited by both Witness for Church And Pope and Maritain refers to the French edition of Heinrich Denifle's Luther et Lutheranisme Vol. 1, p. 40.  This corresponds to page 23 of the English edition. Denfile states:
Yes, truly, Luther's teachings were their inspiration. They lived, acted, and preached in accordance with them. Luther was the author of the above assembled texts for the violation of the vows, the wiving of priests and monks. He put the words on the prohibition of the vow of chastity into the large catechism. He set up the principle that God imposed an impossible thing upon us, that the (sexual) instinct of nature cannot be resisted, that it must be satisfied. He depicted himself as burning with carnal concupiscence, although some years before he had condemned it and discovered its genesis in the lack of communion with God; he admitted that his own fervor of spirit was decreasing and that he was neglecting prayer. As his teachings were depopulating the monasteries, so he himself furnished the incentive to the abduction of the consecrated virgins, the perpetrator being called by him a "blessed robber," and compared with Christ, who robbed the prince of the world of what was his. (76) He took one of the abducted nuns, put up for sale, as a witness of his gospel, as his concubine, and called her his wife. He severed the bonds of marriage and destroyed its indissolubility by his theory, which in practice found expression in the whoredoms and adulteries so bitterly complained of.
(76) Weim. IX, 394 sq. The rape and abduction of the consecrated nuns was carried out by the burgher Koppe in the night of Holy Saturday, 1523. Luther carried his blasphemy so far, that he wrote to the abductor: "Like Christ you have also led these poor souls out of the prison of human tyranny at just the appropriate time of Easter, when Christ led captive the captivity of His own."
Witness for Church And Pope, Maritain, and Denifle all refer to WA 9: 394-395. This text has nothing to do with nuns, Koppe, or the year 1523. It appears that Denifle made a documentation error in his original German. In the Weimar edition, Luther's letter to Koppe appears in WA BR 3:320-327 ( the quote in question is on page 321). The letter appears to have also been published as a short treatise: Urfach und Antwort, daß Jungfrauen Klöster göttlich verlassen mögen (1523). This text can be found in WA 11:387-400 with the quote appearing on page 394-395 (Denifle apparently meant WA XI, not WA IX). To my knowledge, no complete English translation of this letter / treatise  is available, however, it is scheduled to be included in a future English edition of Luther's Works [6.4 Ursache und Antwort, daß Jungfrauen Klöster göttlich verlassen mögen / Rationale and response, that virgins may piously abandon their convents (1523). Aland 378.WA 11:394-400].

Context



Conclusion
The above text is from Luther's letter to Leonhard Koppe (or Coppe) of April 10, 1523. The reason why Luther wrote this letter was due to the Koppe's help in freeing 12 nuns from a monastery. Martin Brecht explains how the escape occurred,

 In the section of Luther's letter cited above, he does use the phrase "blessed robber" just like Christ was a robber when through his death on the cross he stole from "the prince of this world."  So likewise Koppe  rescued the souls of 12 nuns from the prisons of human tyranny, at an ironic time: right before Easter. I know of no credible historical account that the 12 escaped nuns from the Marienthron Cistercian monastery on April 4, 1523 were raped. The information appears to indicate they were not forcibly removed, but were willing escapees.

Addendum
For what it's worth, I did leave a comment at Witness For Church And Pope, and it was published (correction: now deleted!). In another comment, the author claimed to have seen "Luther's original writings at the Library of Congress years ago," so I stated:


James Swan said...


Above you document your claim "Ibid., 40; Weim., IX, 394-395." Well, there's nothing in your entry that the "Ibid." refers to. Also, "Weim., IX, 394-395" is easily accessible online (without going to the Library of Congress). WA 9: 394-395. Can you show me exactly where this text says what you say it does?

Thanks.

Monday, April 27, 2015

Luther: Reason is the Devil's Greatest Whore

A frequent line of argumentation against Luther involves using his comments about "human reasoning" against either his character or the Reformation. As I've come across these arguments, they're most often used by atheists and Roman Catholics, but not necessarily limited to these groups. Here's a recent example from the depths of cyberspace. Based on other comments, the person using these quotes appears to be Roman Catholic.

Let's hear some more from the 'Hero of the Reformation'. Maybe we'll get a feel for which side he was actually playing for.
“Reason is the Devil's greatest whore; by nature and an manner of being she is a noxious whore; she is a prostitute, the Devil's appointed whore; whore eaten by scab and leprosy who ought to be trodden under foot and destroyed, she and her wisdom. . . . Throw dung in her face to make her ugly. She is and she ought to be drowned in baptism. . . . She would deserve, the wretch, to be banished to the filthiest place in the house, to the closets”
“Usury, drunkenness, adultery—these crimes are self-evident and the world knows that they are sinful; but that bride of the Devil, `Reason', stalks abroad, the fair courtesan, and wishes to be considered wise, and thinks that whatever she says comes from the Holy Ghost. She is the most dangerous harlot the Devil has.”
“Reason is contrary to faith”... “Reason is the whore of the Devil. It can only blaspheme and dishonour everything God has said or done”
All quotes taken from Martin Luther, Works, Erlangen Edition

Documentation?
What intrigued me about these quotes was the vague reference, "All quotes taken from Martin Luther, Works, Erlangen Edition." First, I find it highly unlikely the person posting these quotes used the source claimed (68 German volumes published between 1826-1857, 38 Latin writings as well). Second, there are no English volumes of  "Martin Luther, Works, Erlangen Edition," so whoever put these quotes together, if Erlangen really was used, had to translate them.  Third, from a quick glance one might think there are only three quotes, when in fact there may be at least six to ten from three different sources, strung together to make it appear to be three quotes. For instance, notice how in the first quote, "reason" as the "Devil's whore" is over-explained. It's as if Luther is simply ranting the same thing over and over again. I've learned over the years that when quotes contain overkill, they're often not a direct citation, but rather something cobbled together at the expense of a context.

As we'll see below, these quotes have traveled a bit. They started off as a Latin / German transcription of Sermon, then translated into French, then translated into English. They were eventually a cut-and-paste grabbed from a paragraph found in  Peter F. Wiener's Martin Luther: Hitler's Spiritual Ancestor, and appear in the form as cited above. As I mentioned previously, it's unfortunate Wiener didn't live to see how popular his book would be in cyberspace.


Secondary Documentation
These three quotes are found on page 26 of Peter F. Wiener's Martin Luther: Hitler's Spiritual Ancestor:
This mythical, mentally unbalanced, diseased character was the hero of the Reformation. His intemperance, his persecution mania, his varying moods, were the origin of his permanent contradictions. There was nothing reasonable in him. Indeed, he admitted himself that he hated reason, and that he was guided merely by his passions, by his violent temper. More than once he condemned in his violent language, reason and a reasonable approach to matters. “Reason is the Devil's greatest whore; by nature and an manner of being she is a noxious whore; she is a prostitute, the Devil's appointed whore; whore eaten by scab and leprosy who ought to be trodden under foot and destroyed, she and her wisdom. . . . Throw dung in her face to make her ugly. She is and she ought to be drowned in baptism. . . . She would deserve, the wretch, to be banished to the filthiest place in the house, to the closets” (E16, 142-148). There are many more sayings in the same sense, though not always so dirtily phrased. “Usury, drunkenness, adultery—these crimes are self-evident and the world knows that they are sinful; but that bride of the Devil, `Reason', stalks abroad, the fair courtesan, and wishes to be considered wise, and thinks that whatever she says comes from the Holy Ghost. She is the most dangerous harlot the Devil has.” “Reason is contrary to faith”, he writes elsewhere. “Reason is the whore of the Devil. It can only blaspheme and dishonour everything God has said or done” (E29, 241) So it goes on and on.
It does not necessarily follow that simply because Wiener provides a few references, he actually read Luther and mined these quotes out from E16 and E29. Wiener notoriously used hostile secondary sources. Wiener's documentation is highly dubious (He says the reason for his sloppy documentation was the rush job demanded by his publisher). Notice that even for this first quote, it is purported to span 6 pages (142-148). That's a good indication that it's a cobbled together quote from different pages or even different sources. In other words, if you were to search out "E16" you would not find this quote verbatim. You'd have to search for each line by starting on page 142 and work through the text with a highlighter.

For the majority of this paragraph from Wiener,  it's within the realm of possibility (or rather, probability) that Wiener relied on Three Reformers (originally published in 1925) by the Roman Catholic scholar Jacques Maritain (whom Wiener refers to a number of times). On page 32 of my 1947 edition it states,
But in spiritual things [reason] is not only "blind and dark," it is truly "the whore of the devil. It can only blaspheme and dishonour everything God has said or done." [Erl., 29, 241].
 Maritain states on page 33 (In my 1947 edition):
And in the last sermon preached at Wittenberg,towards the end of his life "Reason is the devil's greatest whore, by nature and manner of being she is a noxious whore; she is a prostitute,the devil's appointed whore; whore eaten by scab and leprosy who ought to be trodden under foot and destroyed, she and her wisdom... Throw dung in her face to make her ugly. She is, and she ought to be, drowned in baptism...She would deserve, the wretch, to be banished to the filthiest place in the house, to the closets."(36)
36. Erl., 16, 142 to 148 (1546). Cf. Denifle-Paquier, III, 277-278. If the practical result aimed at by Luther, above all else, be to exhort his hearers to act according to faith and not according to human reason only, this does not take anything away from diseased falsity and absurdity of the formulae to which he has recourse. [Maritain, p.200]
And finally on page 33-34, Maritain states: "'Reason is contrary to faith,' he wrote in 1536" [Erl. 44 158]. All the quotes given by Wiener above are verbatim from Maritain's book.

There's some ambiguity here: Did Maritain really utilize Erl. 16, 29, and 44? Or, did he use the French translation of Denifle (Luther et le Luthéranisme, Volume 3) that he mentions in a footnote? Page 277 (cited by Maritain) can be found here:

One of the quotes used by Wiener and Maritian is found on page 278 of Denifle (Erl. 44), though the page number is off by one page:



The quotes in view are noted in footnotes #4 and #6 (with a Tabletalk reference in the middle) on page 277, with one other being used in the first paragraph on page 278. At least Denifle documents the various page numbers for the sections of the quote.  Based on the way Maritian documents his work, it's very likely Maritian constructed his quotes using the French version of Denifle's book. So to summarize, Luther's words were recorded in German and Latin by those who heard him preach, Denifle cited this text from an old German / Latin version of Luther's works, then Denifle was translated into French, then Maritian quoted the French version of  Denifle, then Maritian was translated into English, and then Wiener quoted the English version of Maritain, and then the quote was let loose in cyberspace with someone saying, "All quotes taken from Martin Luther, Works, Erlangen Edition."


Primary Documentation
This majority of the quotes in view are from a sermon put together by two people: Georg Rörer and Stephan Tucher (It was a sermon not written down by Luther, but recorded by those who heard him). It's Luther's last sermon at Wittenberg (January 17, 1546). Here is  Erl. 16,p. 142. The text used by Denifle was probably similar to this primary source. The sermon can also be found in WA 51:123-134 and CL 7:411-417.  WA includes the German as well as the German / Latin mix. This sermon has been translated into English: LW 51:371-380.



Context
The sermon is based on Romans 12:3, "For by the grace given to me I bid every one among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith which God has assigned him." One of Luther's main thrusts is to exhort his hearers to live by the pure Word of God, letting it say what it says without trying to use "reason" to make it palatable. Of Romans 12:3 Luther preached:
Therefore I exhort you, says Paul, by the grace God has given me, not to think of yourselves more highly than you ought to think [cf. Rom. 12:3]. What he is saying is: You still have your own proud ideas, as well as other gross sins; therefore take heed to yourselves. Hitherto you have heard the real, true Word, now beware of your own thoughts and your own wisdom. The devil will kindle the light of reason and rob you of your faith. This is what happened to the Anabaptists and the antisacramentarians, and now we have nothing left but instigators of heresy. I have had more than thirty fanatics come to me and try to teach me; but I refuted all their arguments with this passage: “This is my beloved Son, with whom I am well pleased; listen to him” [Matt. 17:5]. And up to now I have by God’s grace been sustained by this passage; otherwise I should have had to accept thirty different faiths. [LW 51:377]
 Luther didn't reject reason. Rather, it was to be subject to and ruled by faith. For instance, this sentiment was suspiciously left out of the quotes in question :
Everything should be subject to faith, or rather, the fine gift of conceit should not be wiser than faith. See to it that it is in accord with it. [LW 51:379]
Reason must be subject and obedient to this faith.[LW 51:379]
With that basic gist, below are some of the broader contexts for quotes in question. A snippet of the quote is given, and then the broader context follows:

1. "Reason is the Devil's greatest whore"

2. "Usury, drunkenness, adultery—these crimes are self-evident and the world knows that they are sinful; but that bride of the Devil, `Reason', stalks abroad, the fair courtesan, and wishes to be considered wise, and thinks that whatever she says comes from the Holy Ghost. She is the most dangerous harlot the Devil has."

So there must be preaching and everyone must also take care that his own reason may not lead him astray. For, behold what the fanatics do. They have accepted the Word and faith, but then, added to baptism, there comes wisdom, which has not yet been purged, and wants to be wise in spiritual things. They want to master both the Scriptures and faith by their own wisdom, and they perpetrate heresy. If we were wholly clean, we should not need everywhere the ministry of the Word. If we were altogether pure, we should have no need to be admonished, but would be like the angels in heaven with no need for a schoolmaster, and do everything willingly of ourselves. But since we are still confined to this miserable carcass—which in time the worms will devour, though it deserves something worse, to burn in hell eternally—it is necessary constantly to resist and put off the old man and his works and put on the new man, which is being renewed in knowledge after the image of him that created him [cf. Col. 3:10]. Usury, gluttony, adultery, manslaughter, murder, etc., these can be seen and the world understands that these are sins. But the devil’s bride, reason, the lovely whore comes in and wants to be wise, and what she says, she thinks, is the Holy Spirit. Who can be of any help then? Neither jurist, physician, nor king, nor emperor; for she is the foremost whore the devil has. The other gross sins can be seen, but nobody can control reason. It walks about, cooks up fanaticism [Schwärmerei] with baptism and the Lord’s Supper, and claims that everything that pops into its head and the devil puts into its heart is the Holy Spirit. Therefore Paul says: As I am an apostle and God has given me the Spirit, so I appeal to you [of. Rom. 12:1; I Cor. 4:16]. [LW 51:373–374; cf. WA 51:126]

3. "by nature and an manner of being she is a noxious whore"
No, we have been by God’s command baptized in the name of the Father, the Son, and the Holy Spirit, just as the Jews were circumcised. Therefore, just as the Jews set up all over the land their own self-chosen shrines, as if Jerusalem were too narrow, so we also have done. As a young man must resist lust and an old man avarice, so reason is by nature a harmful whore. But she shall not harm me, if only I resist her. Ah, but she is so comely and glittering. That’s why there must be preachers who will point people to the catechism: I believe in Jesus Christ, not in St. George or St. Christopher, for only of Christ is it said, “Behold, the Lamb of God, who takes away the sin of the world” [John 1:29]; not of Mary or the angels. The Father did not speak of Gabriel or any others when he cried from heaven, “Listen to him” [Matt. 17:5].[LW 51: 375-376]

4."Throw dung in her face to make her ugly."

5. "She is and she ought to be drowned in baptism. . . ."
Therefore, see to it that you hold reason in check and do not follow her beautiful cogitations. Throw dirt in her face and make her ugly. Don’t you remember the mystery of the holy Trinity and the blood of Jesus Christ with which you have been washed of your sins? Again, concerning the sacrament, the fanatical antisacramentalists say, “What’s the use of bread and wine? How can God the Almighty give his body in bread?” I wish they had to eat their own dirt. They are so smart that nobody can fool them. If you had one in a mortar and crushed him with seven pestles his foolishness still would not depart from him. Reason is and should be drowned in baptism, and this foolish wisdom will not harm you, if you hear the beloved Son of God saying, “Take, eat; this is my body, which is given for you; this bread which is administered to you, I say, is my body.” If I hear and accept this, then I trample reason and its wisdom under foot and say, “You cursed whore, shut up! Are you trying to seduce me into committing fornication with the devil?” That’s the way reason is purged and made free through the Word of the Son of God. [LW 51:376–377].

6. " She would deserve, the wretch, to be banished to the filthiest place in the house, to the closets"
When you hear a fanatical antisacramentalist say, “There is only bread and wine in the sacrament of the altar,” or “Do you think that at your word Christ is going to descend from heaven into your mouth and your belly?” You just say to him, “Ah, I like what you say; what a learned bride the devil has! But what do you say to this: ‘This is my beloved Son, listen to him?’ And he says, ‘This is my body’ [Matt. 17:5; 26:26]. Go, trot to the privy with your conceit, your reason! Shut up, you cursed whore, do you think you are master over faith, which declares that the true body and the true blood is in the Lord’s Supper, and that Baptism is not merely water, but the water of the Father, the Son, and the Holy Spirit?” Reason must be subject and obedient to this faith. [LW 51: 379].

7. "she is a prostitute, the Devil's appointed whore."


8. "whore eaten by scab and leprosy who ought to be trodden under foot and destroyed, she and her wisdom. . . . "

Therefore I should stick to the catechism; then I can defend myself against reason when the Anabaptists say, “Baptism is water; how can water do such great things? Pigs and cows drink it. The Spirit must do it.” Don’t you hear, you mangy, leprous whore, you holy reason, what the Scripture says, “Listen to him,” who says, “Go and baptize all nations” [Matt. 28:19], and “He who believes and is baptized [will be saved”]? [Mark 16:16]. It is not merely water, but baptism given in the name of the holy Trinity. [ LW: 51:376]. 
Reason is and should be drowned in baptism, and this foolish wisdom will not harm you, if you hear the beloved Son of God saying, “Take, eat; this is my body, which is given for you; this bread which is administered to you, I say, is my body.” If I hear and accept this, then I trample reason and its wisdom under foot and say, “You cursed whore, shut up! Are you trying to seduce me into committing fornication with the devil?” That’s the way reason is purged and made free through the Word of the Son of God. So let us deal with the fanatics as the prophets dealt with the spiritual harlots, the idolaters, the wiseacres, who want to do things better than God does. We should say to them, “I have a Bridegroom, I will listen to him. Your wisdom is utter foolishness. I destroy your wisdom and trample it under foot.” This struggle will go on till the last day. This is what Paul wants; we are to quench not only the low desires but also the high desires, reason and its high wisdom. When whoredom invades you, strike it dead, but do this far more when spiritual whoredom tempts you. Nothing pleases a man so much as self-love, when he has a passion for his own wisdom. The cupidity of a greedy man is as nothing compared with a man’s hearty pleasure in his own ideas. He then brings these fine ideas into the Scriptures, and this is devilishness pure and simple. This sin is forgiven, but when it reigns in one’s nature, not yet fully purged, then assuredly the true doctrine is soon lost, however willingly one preaches and willingly one listens. Then Christ is gone. Then they fall down before the devil on the mountain and worship him (Matt. 4 [:8–10]) [LW 51: 376–377].

9."Reason is contrary to faith"
See my earlier blog entry, here: Luther: Reason is directly opposed to faith. This quote is located in Erl., 44, 156-157; WA 47:328. It's from Luther's Sermon on Matthew 19:13-15, recently translated into English in LW 68:22-23.


10."Reason is the whore of the Devil. It can only blaspheme and dishonour everything God has said or done"

Wiener says this last quote comes from a different source,  E29, 241 (It's also cited above by Denifle in footnote #3). This quote can be found here: WA 18:164. It has been translated into English in LW 40:174-175. It's found in the treatise, Against the Heavenly Prophets in the Matter of Images and Sacraments (1525). In arguing against Karlstadt, Luther states:
Let this be our answer to the arguments and reasons that Dr. Karlstadt presents for his dream from Scripture. They were threefold. First, a capital letter is found in some books, not all. Second, there was a punctuation mark. Third, the dear touto. What wonderful arguments, which no one would use except such heavenly prophets, who hear the voice of God. A fourth now is, that he cannot present a single verse of Scripture in his favor. This is the most damaging argument and will forever remain so. I shall not overthrow it but will rather strengthen it. Furthermore he teaches us what Frau Hulda, natural reason, has to say in the matter, just as if we did not know that reason is the devil’s prostitute and can do nothing else but slander and dishonor what God does and says. But before we answer this arch-prostitute and devil’s bride, we first want to prove our faith, not by setting forth capitals or periods or touto tauta but by clear, sober passages from Scripture which the devil will not overthrow. [LW 40: 174-175].


Addendum
Over the years, I've put together a number of basic posts on Luther and "reason." Here are a few of them:

Luther: Reason is the Devil's Handmaid

Luther: Reason is directly opposed to faith

Luther:Philosophy Should Be Learned To Be Refuted

Luther's Use of Reason (AKA: Atheists Need To Do Some Homework)

Sunday, August 29, 2010

Luther:Philosophy Should Be Learned To Be Refuted

The following is from the web page Luther, Exposing the Myth, under the heading "On Reason":

“One should learn Philosophy only as one learns witchcraft, that is to destroy it; as one finds out about errors, in order to refute them” [Commentary on the Epistle to the Romans, Fol. (1516). Ficker, II, 198. Cf. Three Reformers, By Jacques Maritan, Pg. 31].

Luther Exposing the Myth says their stated purpose is to show that "from Luther’s own words we shall see him for what he really was, that is a rebellious apostate, who abandoned the faith and led many into apostasy from God under the guise of “reformation” in order to follow his perverse inclinations." This is a quote highlighting Luther's alleged denigration of human "reason". They attempt to show Christ exhorted his hearers to use reason and be wise, while Luther says philosophy (where "reason" plays a crucial role) is basically evil and should only be learned as a subject to be refuted.

Documentation
Luther Exposing the Myth cites "Commentary on the Epistle to the Romans, Fol. (1516). Ficker, II, 198. Cf. Three Reformers, By Jacques Maritan, Pg. 31."  "Three Reformers" is the work of Roman Catholic scholar Jacques Maritain. Page 31 states:
Has [Luther] a grudge against particular system? No. He is attacking philosophy itself. "Barking against philosophy is a homage he thinks to give to God... One should learn philosophy only as one learns witchcraft, that is to destroy it; as one finds out about errors, in order to refute them" [Commentary on the Epistle to the Romans, fol. (1516). Ficker, II, 198].
The quote was most likely taken from Maritain's book rather than any study of  Johannes Ficker's two-volume publication of Luther's Romans material (Die Glosse; Die Scholien) published in 1908.  Ficker was part of recovering this long lost writing of Luther's. The section Maritan appears to be citing is actually on page 199 of Ficker II,


The text can also be found in WA 56:371. There are a few different English translations of this quote: "one should learn philosophy only as one learns bad arts, that is to destroy them" [source], and also, "Do not seek to establish and defend philosophy, but rather study her as we do evil arts and errors, to destroy and to refute" [Plass, What Luther Says, II:1053 (entry 3350)]. The most complete English context has been provided in LW 25:361-362.

This quote comes from Luther expounding on Romans 8:19. "For the anxious longing of the creation waits eagerly for the revealing of the sons of God." The exposition on this verse from Luther is pre-Reformation writings (1515-1516).

Context

19. For the creation waits. The apostle philosophizes and thinks about things in a different way than the philosophers and metaphysicians do. For the philosophers so direct their gaze at the present state of things that they speculate only about what things are and what quality they have, but the apostle calls our attention away from a consideration of the present and from the essence and accidents of things and directs us to their future state. For he does not use the term “essence” or “activity” of the creature, or its “action,” “inaction,” and “motion,” but in an entirely new and marvelous theological word he speaks of the “expectation of the creation,” so that because his soul can hear the creation waiting, he no longer directs his attention to or inquires about the creation itself, but rather to what it is awaiting. But alas, how deeply and painfully we are ensnared in categories and questions of what a thing is; in how many foolish metaphysical questions we involve ourselves! When will we become wise and see how much precious time we waste on vain questions, while we neglect the greater ones? We are always acting this way, so that what Seneca has said is very true of us: “We do not know what we should do because we have learned unimportant things. Indeed we do not know what is salutary because we have learned only the things that destroy us.”
Indeed I for my part believe that I owe to the Lord this duty of speaking out against philosophy and of persuading men to heed Holy Scripture. For perhaps if another man who has not seen these things, did this, he might be afraid or he might not be believed. But I have been worn out by these studies for many years now, and having experienced and heard many things over and over again, I have come to see that it is the study of vanity and perdition.
Therefore I warn you all as earnestly as I can that you finish these studies quickly and let it be your only concern not to establish and defend them but treat them as we do when we learn worthless skills to destroy them and study errors to refute them. Thus we study also these things to get rid of them, or at least, just to learn the method of speaking of those people with whom we must carry on some discourse. For it is high time that we undertake new studies and learn Jesus Christ, “and Him crucified” (1 Cor. 2:2).
Therefore you will be the best philosophers and the best explorers of the nature of things if you will learn from the apostle to consider the creation as it waits, groans, and travails, that is, as it turns away in disgust from what now is and desires that which is still in the future. For then the study of the nature of things, their accidents and their differences, will quickly grow worthless. As a result the foolishness of the philosophers is like a man who, joining himself to a builder and marveling at the cutting and hewing and measuring of the wood and the beams, is foolishly content and quiet among these things, without concern as to what the builder finally intends to make by all of these exertions. This man is empty-headed, and the work of such an assistant is meaningless. So also the creation of God, which is skillfully prepared for the future glory, is gazed upon by stupid people who look only at its mechanics but never see its final goal. Thus are we not completely off the track when we turn our thoughts to the praises and glories of philosophy? Look how we esteem the study of the essences and actions and inactions of things, and the things themselves reject and groan over their own essences and actions and inactions! We praise and glorify the knowledge of that very thing which is sad about itself and is displeased with itself! And, I ask you, is he not a mad man who laughs at someone who is crying and lamenting and then boasts that he sees him as happy and laughing? Certainly such a person is rightly called a madman and a maniac. Indeed, if only the rude common people foolishly thought philosophy was of some importance and did not know how to interpret the sighing of the natural order, it would be tolerable. But now it is wise men and theologians, infected by this same “prudence of the flesh,” who derive a happy science out of a sad creation, and from the sighings they laughingly gather their knowledge with marvelous display of power.
Thus the apostle is right in Col. 2:8 when he speaks against philosophy, saying: “See to it that no one makes a prey of you by philosophy and empty deceit, according to human tradition.” Clearly if the apostle had wanted any philosophy to be understood as useful and good, he would not have condemned it so absolutely. Therefore we conclude that whoever searches into the essences and actions of creation rather than its groanings and expectations is without doubt a fool and a blind man, for he does not know that creatures are also a creation of God. This is clear from the text [LW 25:361-362].

Conclusion
Contexts are helpful! Luther's contrast between philosophy and theology is an exhortation to study the Scriptures as divine revelation. He passionately appeals to his students that no one makes a prey of them by philosophy and empty deceit, according to human tradition. Luther says elsewhere, Philosophy does not understand sacred things, and argues against mixing it with theology. Rather than pursuing philosophical speculation, Luther exhorts his pupils to "undertake new studies and learn Jesus Christ, 'and Him crucified' (1 Cor. 2:2)." Rather than "abandoning the faith and leading many into apostasy" as Luther Exposing the Myth states, the context of this quote shows quite the opposite.

Addendum (2016)
This blog entry is a revision of an entry I posted back in 2010. The original can be found here. Because so many sources are now available online, I'm revising older entries by adding additional materials and commentary, and also fixing or deleting dead hyperlinks. Nothing of any significant substance has changed in this entry from that presented in the former.