Did Martin Luther Miscite Saint Augustine?

I came across this Martin Luther quote while revisiting an article by John Warwick Montgomery:

I have learned to ascribe the honor of infallibility only to those books that are accepted as canonical. I am profoundly convinced that none of these writers has erred. All other writers, however they may have distinguished themselves in holiness or in doctrine, I read in this way: I evaluate what they say, not on the basis that they themselves believe that a thing is true, but only insofar as they are able to convince me by the authority of the canonical books or by clear reason.

In context, Montgomery was discussing the Old Testament Apocrypha and Luther's rejection of it as canonical scripture. This quote seemed vaguely familiar. It was pointed out to me that it strongly resembled a quote from Saint Augustine. Upon checking the context, Luther was indeed quoting Saint Augustine (Montgomery left that out). Mystery solved! 

No... the mystery was not solved because then I wanted to see if Luther was quoting and interpreting Augustine accurately. For those of you involved in Roman Catholic vs. Protestant discourse, both sides utilize Augustine to make their case. Here's a great quote to use to determine which side gets it right. Was Augustine referring to the canon debate, or was it something else? Let's take a look.  

Documentation
Here was Montgomery's documentation:

WA, 2, 618 (Contra malignum Iohannis Eccii iudicium … Martini Lutheri defensio [1519]). The early date of this affirmation is noteworthy: two years after the posting of the Ninety-Five Theses.

Montgomery, J. W. (1973). Lessons from Luther on the Inerrancy of Holy Writ’s. Westminster Theological Journal, 36(3), 300.

Either John Warwick Montgomery utilized a different edition of WA 2, or he got the page number wrong. I suspect the later (WA 2:618 is to a completely different treatise from Luther. The quote actually occurs on page 626).  Luther's text reads:

Tu vero, lector, illud Augustini utrinque adhibeto fidelissimum documentum, quo dicit: Ego solis eis libris, qui canonici appellantur, hunc honorem deferre didici, ut nullum scriptorem eorum errasse firmissime credam, ceteros vero, quantalibet sanctitate doctrinaque praepolleant, ita lego, ut non ideo verum existimem, quia ipsi sic senserunt, sed si canonicorum librorum autoritate, vel probabili atione mihi persuadere potuerunt. Hoc est, quod B. Paulus quoque dicit: Omnia probate, quod bonum est tenete. 

To my knowledge, Luther's treatise, "Contra malignum Iohannis Eccii iudicium … Martini Lutheri defensio (1519)" has not been officially translated into English. 

Luther explicitly states he was citing Saint Augustine. Augustine's quote comes from a letter he wrote to Jerome (NPNF 1, letter LXXXII NPNF1, 1:350, 3) (405 A.D.).

Context (Augustine)

For I confess to your Charity that I have learned to yield this respect and honour only to the canonical books of Scripture: of these alone do I most firmly believe that the authors were completely free from error. And if in these writings I am perplexed by anything which appears to me opposed to truth, I do not hesitate to suppose that either the manuscript is faulty, or the translator has not caught the meaning of what was said, or I myself have failed to understand it. As to all other writings, in reading them, however great the superiority of the authors to myself in sanctity and learning, I do not accept their teaching as true on the mere ground of the opinion being held by them; but only because they have succeeded in convincing my judgment of its truth either by means of these canonical writings themselves, or by arguments addressed to my reason. I believe, my brother, that this is your own opinion as well as mine. I do not need to say that I do not suppose you to wish your books to be read like those of prophets or of apostles, concerning which it would be wrong to doubt that they are free from error. Far be such arrogance from that humble piety and just estimate of yourself which I know you to have, and without which assuredly you would not have said, "Would that I could receive your embrace, and that by converse we might aid each other in learning!"

Conclusion
Comparing Luther to Augustine demonstrates the former cited him accurately (although Montgomery included the word, "infallibility," whereas Luther's Latin text simply says "hunc honorem." Montgomery appears to have added the word in; however, it is implied from the text). From checking the context of Luther's words, he was not using this Augustine quote to give his opinion on the Old Testament Apocrypha. I'm not attempting to disparage Dr. Montgomery. I can see how the quote fits in his article (which is in regard to Biblical inerrancy). Nor was Augustine discussing the Apocryphal books.   

In context, Luther was using this Augustine quote specifically against his Roman Catholic adversary, John Eck. He used the quote to exhort his readers to consider both his and Eck's arguments in light of the infallible authority of the Bible. Luther is also recorded as using this quote directly against Eck during the Leipzig Debate of 1519

Nor can a believing Christian be forced to go beyond the sacred Scriptures, which are actually the divine law, unless a new and proven revelation is added. Yes, according to divine law, we are forbidden to believe anything unless it is proved either by divine Scripture or by a clear revelation, as also Gerson, though belonging to the newer ones, teaches in many places, and St. Augustine, who is older, observes as a special rule when he writes to St. Jerome: I have learned to pay this honor only to those books which are called canonical; but the others I read in such a way that, however rich they may be in doctrine and holiness, I do not consider it truth for the sake of it, because they have held so, but if they have been able to convince me either by the canonical books or by some acceptable reason (English source; Walch 15:942).

Eck responded: 

I am not moved by what is introduced from Augustine about the reading of the canonical writings, because he does not exclude the decrees of the conciliar and popes (English source; Walch 15:949).

Eck's response has been echoed by current defenders of Rome. From their perspective, it seems Luther may have been misciting Augustine. For instance, this particular defender states:

That Augustine yields respect and honour to “the canonical books of Scripture” alone, in this context, does not mean he sees only the Scriptures as free from error above any other form of church authority, but that, when it comes to Jerome’s opinion on Scripture, or that of any other commentator, Augustine will side with the Scriptures being error free and Jerome, or any other commentator, as being mistaken.

And also:

Nothing in his statement seems to intend the laying out of an authority structure; nothing suggests he is placing Scripture above the authoritative ruling of a council; in fact, such an appeal would make no sense within the context of the letter at all. Instead, this statement is couched in the context of a series of letters traded back and forth between two theologians debating the nature of mistakes in the Bible, in translation, and the nature of biblical commentary. 

Rome's defenders, past and present, put forth an interesting argument. They limit Augustine's comment to his referring only to books: some books are infallible and others are not. Augustine is not addressing the limits of infallible authority! From their perspective, there are other infallible authorities: councils, popes and Tradition.   I'm willing to concede that if limited solely to the context of this letter from Augustine (and the other letters leading to this letter) Rome's defenders have a point... though they are assuming Augustine's infallible authority structure was the same as theirs... that is an unproven assumption from the context.  

What Rome's defenders often miss is that something being an infallible authority does not extinguish other lesser authorities. It's perfectly reasonable for Augustine to mention other authorities, be it a council, pope or tradition, and even agree with or obey them. This does not mean Augustine believed these other authorities were infallible. What would be useful information from Rome's defenders are explicit quotes from Augustine (similar to the one in question in this entry) in which he does claim councils, popes and Tradition are infallible along with the Scriptures. From the other side of the Tiber, we can produce quite a number of interesting Augustine quotes. For instance, can Ecumenical councils be corrected? According to Augustine, they can:

Now let the proud and swelling necks of the heretics raise themselves, if they dare, against the holy humility of this address. Ye mad Donatists, whom we desire earnestly to return to the peace and unity of the holy Church, that ye may receive health therein, what have ye to say in answer to this? You are wont, indeed, to bring up against us the letters of Cyprian, his opinion, his Council; why do ye claim the authority of Cyprian for your schism, and reject his example when it makes for the peace of the Church? But who can fail to be aware that the sacred canon of Scripture, both of the Old and New Testament, is confined within its own limits, and that it stands so absolutely in a superior position to all later letters of the bishops, that about it we can hold no manner of doubt or disputation whether what is confessedly contained in it is right and true; but that all the letters of bishops which have been written, or are being written, since the closing of the canon, are liable to be refuted if there be anything contained in them which strays from the truth, either by the discourse of someone who happens to be wiser in the matter than themselves, or by the weightier authority and more learned experience of other bishops, by the authority of Councils; and further, that the Councils themselves, which are held in the several districts and provinces, must yield, beyond all possibility of doubt, to the authority of plenary Councils which are formed for the whole Christian world; and that even of the plenary (ecumenical) Councils, the earlier are often corrected by those which follow them, when, by some actual experiment, things are brought to light which were before concealed, and that is known which previously lay hid, and this without any whirlwind of sacrilegious pride, without any puffing of the neck through arrogance, without any strife of envious hatred, simply with holy humility, catholic peace, and Christian charity? NPNF1: Vol. IV, On Baptism, Against the Donatists, Book II, Chapter 3, 427.

There are also a number of quotes from Augustine appealing to the infallible authority of the Scriptures. The burden of proof for Rome's defenders is to demonstrate their current version of infallible authority was the same as Augustine's. Did Luther miscite Augustine? Unless they can demonstrate Augustine had other infallible authorities, no, he didn't. Augustine had the same infallible authority as Luther!

Addendum
Luther mentions elsewhere this interpretation of Augustine was not his, but rather that taught by his former professor, Jodocus Trutfetter.  In a letter from May 9, 1518 to Trutfetter, Luther stated, 

I have learned from you first of all that one must believe only the canonical books, but judge all others, as St. Augustine, yes, Paul and John command. (source)

ex te primo omnium didici, solis canonicis libris deberi fidem, caeteris omnibus iudicium, ut B. Augustinus, imo Paulus et Iohannes praecipiunt. (WABr 1:109) 

Luther: The Pope is not Subject to God's Commandments?

Rome's defenders often voice severe disapproval with Luther's private counsel to Jerome Weller. Weller, a man plagued by despair and depression, was instructed by Luther in a letter to "put the whole law entirely out of our eyes and hearts." A review of this letter and advice can be found here. Older generations of Rome's polemicists typically used the Weller letter to demonstrate Luther was an antinomian. Despite this myth being debunked for centuries, it still circulates in cyberspace, used by not only Rome's defenders, but just about anyone with an an ax to grind against Luther or the Reformation.

I'm so accustomed to seeing this argument against Luther that I was surprised to find a very similar argument being made by Luther himself about the papacy. In his tract, Why the Books of the Pope and His followers Were Burned by Doctor Martin Luther, 1520, the very first reason Luther gives is that they teach the following:

It is not required of the pope and his adherents that they be subject to God's commandments and obey them." He clearly writes this abominable teaching in the chapter 'Solitae", de majoritate et obedientia* where he expounds Peter's words You ought to be subject to every authority, by declaring that St. Peter did not mean himself nor his own successors, but their subjects. [Bertram Lee Wolf, Reformation Writings of Martin Luther Vol. II (London: Lutterworth Press, 1956), p. 78]. 

Did the Papacy really say that they, as an institution, were not subject to God's commands, or was Luther making it up? Who is the true antinominan... Luther or the papacy? Let's take a closer look.

Documentation

The version of this text being utilized was that done by Bertram Lee Wolf. Wolf provides a footnote (*): "A quotation from the corpus juris canonici.... Here the reference is to Solitae, 6, de majoritate et obedientia, tit.33. lib. I." For the same text, Luther's Works likewise references, "Solitae, Decretalium Gregorii IX i. tit. XXXIII: De maioritate et obedientia, cap. 6. Corpus Iuris Canonici, ed. Aemilius Friedberg (Graz, 1955), II, cols. 196–198" (LW 31:385, fn. 2). Both of these sources are referring to Corpus Iuris Canonici, or Canon Law. The particulars being referred to by Luther are the Decretales Gregorii IX. These were ordered by Pope Gregory IX. According to Luther's Works, here was Canon Law as Luther new it:

In Luther’s time canon law consisted of three parts: (1) the Decretum Gratiani, named after the monk Gratian who issued a collection in Bologna in 1150; (2) the Decretalium Gregorii IX. libri quinque, five books named after Pope Gregory IX, who continued the first collection between 1230 and 1234; and (3) the Liber sextus, the “sixth book” issued by Pope Boniface VIII in 1298 as a supplement to the five books. Finally, the extravagantes, and appendix, were added to the whole collection by Clement V in 1313. This addition was also called the “seventh book” (liber septimus) or “Clementine constitutions” (constitutiones Clementinae) (LW 39:281, fn. 34).

Context
I could find no full English translation of this canon law text. This link though includes the section of canon law being referred to by Luther (in Latin). When Luther cites, "Solitae," he appears to be citing the first word of the lengthy paragraph below.  The phrase, "de majoritate et obedientia" is included in the title:

D e c r e t a l i u m
G r e g o r i i  p a p a e  I X
c o m p i l a t i o n i s
 l i b e r  I
 T i t u l u s    X X X I I I
 De maioritate et obedientia.
Capitulum VI.

Imperium non praeest sacerdotio, sed subest, et ei obedire tenetur. Vel sic: Episcopus non debet subesse principibus, sed praeesse. H. d. et est multum allegabile.

Idem illustrissimo Constantinopolitano Imperatori.

Solitae benignitatis affectu +recepimus literas, quas per dilectum filium archidiaconum Durachii, virum providum et fidelem, imperialis nobis excellentia destinavit, per quas intelleximus, quod literae, quas per dilectum filium I. capellanum nostrum, tunc apostolicae sedis legatum, tibi transmisimus, imperio tuo praesentatae fuerant et perlectae. §. 1. Mirata est autem imperialis sublimitas, sicut per easdem nobis literas destinasti, quod te nisi fuimus in nostris literis aliquantulum increpare, licet non increpandi animo, sed affectu potius commonendi quod scripsimus meminerimus nos scripsisse. Huic autem tuae admirationi non causam, sed occasionem praebuit, sicut ex eisdem coniecimus literis, quod legisti, beatum Petrum Apostolorum principem sic scripsisse: «Subditi estote omni humanae creaturae propter Deum, sive regi, tanquam praecellenti, sive ducibus, tanquam ab eo missis, ad vindictam malefactorum, laudem vero bonorum.» +Volens enim, de quo nos rationabilius admiramur, imperatoria celsitudo per haec et alia, quae induxit, imperium sacerdotio dignitate ac potestate praeferre, ex auctoritate praemissa triplex trahere voluit argumentum, primum ex eo, quod legitur: «subditi estote;» secundum ex eo, quod sequitur: «regi tanquam praecellenti;» tertium ex eo, quod est adiectum subsequenter: «ad vindictam malefactorum, laudem vero bonorum;» per primum subesse sacerdotium, per secundum imperium praeeminere, per tertium imperatorem tam in sacerdotes quam laicos iurisdictionem, immo etiam gladii potestatem accepisse praesumens. Quum enim et boni quidam sint sacerdotes, et quidam eorum malefactores exsistant, is, qui secundum Apostolum gladium portat ad vindictam malefactorum, laudem vero bonorum, in malefacientes presbyteros excessus praesumptos potest ultore gladio vindicare, quum inter presbyteros et alios Apostolus non distinguat. §. 2. Verum si etpersonam loquentis, et eorum, ad quos loquebatur, ac vim locutionis diligentius attendisses, scribentis non expressisses taliter intellectum. Scribebat enim Apostolus subditis suis, et eos ad humilitatis meritum provocabat. Nam si per hoc, quod dixit: «subditi estote,» sacerdotibus voluit imponere iugum subiectionis, et eis praelationis auctoritatem afferre, quibus eos subiectos esse monebat, sequeretur ex hoc, quod etiam servus quilibet in sacerdotes imperium accepisset, quum dicatur: «omni humanae creaturae.» Quod autem sequitur, «regi tanquam praecellenti,» non negamus, quin praecellat imperator in temporalibus illos duntaxat, qui ab eo suscipiunt temporalia. Sed Pontifex in spiritualibus antecellit, quae tanto sunt temporalibus digniora, quanto anima praefertur corpori, licet non simpliciter dictum fuerit: «subditi estote,» sed additum fuerit: «propter Deum,» nec pure sit subscriptum: «regi praecellenti,» sed interpositum forsitan fuit non sine causa, «tanquam.» Quod autem sequitur: «ad vindictam malefactorum, laudem vero bonorum,» intelligendum non est, quod rex vel imperator super omnes et bonos et malos gladii acceperit potestatem, sed in eos solummodo, qui utentes gladio eius sunt iurisdictioni commissi, +iuxta quod Veritas ait: «Omnes, qui acceperint gladium, gladio peribunt.» Non enim potest aut debet quisquam servum alterius iudicare, quum servus domino suo secundum Apostolum stet aut cadat. Ad id etiam induxisti, quod, licet Moyses et Aaron secundum carnem fratres exstiterint, Moyses tamen princeps populi, et Aaron sacerdotii potestate praeerat, et Iesus successor ipsius imperium in sacerdotes accepit. David quoque rex Abiathar pontifici praeeminebat. Ceterum licet Moyses dux populi fuerit, fuit etiam et sacerdos, qui Aaron in sacerdotem unxit, et cui Propheta sacerdotium recognoscens: «Moyses» inquit «et Aaron in sacerdotibus eius.» Quod vero de Iesu, id est Iosue, ad commendandam praelationem eius scripsisti, magis secundum spiritum, quam literam debet intelligi, quia secundum Apostolum litera occidit, spiritus autem vivificat, pro eo, quod ipse veri Iesu figuram expressit, qui populum suum in terram promissionis induxit. David etiam quamvis diadema regium obtineret, Abiathar sacerdoti non tam ex dignitate regia, quam auctoritate prophetica imperabat. Verum quicquid olim fuerit in veteri testamento, nunc aliud est in novo, ex quo Christus factus est sacerdos in aeternum secundum ordinem Melchisedech, qui se non ut rex, sed ut sacerdos in ara crucis hostiam obtulit Deo Patri, per quam genus redemit humanum, circa illum praecipue, qui successor est Apostoli Petri et vicarius Iesu Christi. §. 3. Potuisses autem praerogativam sacerdotii ex eo potius intelligere, quod dictum est: non a quolibet, sed a Deo; non regi, sed sacerdoti; non de regia stirpe, sed de sacerdotali prosapia descendenti, de sacerdotibus videlicet, qui erant in Anathot: «Ecce constitui te super gentes et regna, ut evellas et dissipes, aedifices et plantes» +Dictum est etiam in divina lege: «Diis non detrahes, et principem populi tui non maledices» quae sacerdotes regibus anteponens istos Deos et alios principes appellavit. §. 4. Praeterea nosse debueras, quod fecit Deus duo magna luminaria in firmamento coeli; luminare maius, ut praeesset diei, et luminare minus, ut praeesset nocti; utrumque magnum, sed alterum maius, quia nomine coeli designatur ecclesia, iuxta quod Veritas ait: «Simile est regnum coelorum homini patri familias, qui summo mane conduxit operarios in vineam suam.» Per diem vero spiritualis accipitur, per noctem carnalis secundum propheticum testimonium: «dies diei eructat verbum, et nox nocti indicat scientiam.» Ad firmamentum igitur coeli, hoc est universalis ecclesiae, fecit Deus duo magna luminaria, id est, duas magnas instituit dignitates, quae sunt pontificalis auctoritas, et regalis potestas. Sed illa, quae praeest diebus, id est spiritualibus, maior est; quae vero [noctibus, id est] carnalibus, minor, ut, quanta est inter solem et lunam, tanta inter pontifices et reges differentia cognoscatur. Haec autem si prudenter attenderet imperatoria celsitudo, non faceret aut permitteret venerabilem fratrem nostrum Constantinopolitanum patriarcham, magnum quidem et honorabile membrum ecclesiae, iuxta scabellum pedum suorum in sinistra parte sedere, quum alii reges et principes archiepiscopis et episcopis suis, sicut debent, reverenter assurgant, et eis iuxta se venerabilem sedem assignent. +Nam et piissimus Constantinus quantum honoris exhibuerit sacerdotibus, tua sicut credimus, discretio non ignorat. §. 5. Nos autem etsi non increpando scripserimus, potuissemus tamen rationabiliter increpare, +quum B. Paulus Apostolus episcopum instruens ad Timotheum scripisse legatur. «Praedica verbum, insta opportune, importune, argue, obsecra, increpa in omni patientia et doctrina.» Non enim os nostrum debet esse ligatum, sed patere debet ad omnes, ne secundum propheticum verbum simus canes muti, non valentes latrare. Unde correctio nostra tibi non debuit esse molesta, sed magis accepta, quia pater filium, quem diligit, corripit, et Deus quos amat arguit et castigat. Debitum igitur pastoralis officii exsequimur, quum obsecramus, arguimus, increpamus, et non solum alios, sed imperatores et reges opportune et importune ad ea studemus inducere, quae divinae sunt placita voluntati. §. 6. Nobis autem in B. Petro sunt oves Christi commissae; dicente Domino: «Pasce oves meas,» non distinguens inter has oves et alias, ut alienum a suo demonstraret ovili, qui Petrum et successores ipsius magistros non recognosceret et pastores; ut illud tanquam notissimum omittamus, quod Dominus dixit ad Petrum, et in Petro dixit ad successores ipsius: «Quodcunque ligaveris super terram, erit ligatum et in coelis etc.,» nihil excipiens, qui dixit: «quodcunque.» +Verum his diutius insistere nolumus, ne vel contendere videamur, vel in huiusmodi delectari, quum, si gloriari expediat, non in honore, sed in onere, non in magnitudine, sed in sollicitudine sit potius gloriandum, quum et Apostolus in infirmitatibus glorietur. Novimus esse scriptum: «Omnis qui se exaltat, humiliabitur, et qui se humiliat, exaltabitur;» et iterum: «Quanto maior es, humilia te in omnibus;» et alibi: «Deus superbis resistit, humilibus autem dat gratiam.» Propter quod exaltationem nostram in humilitate ponimus, et humilitatem nostram exaltationem maximam reputamus. Unde etiam servos non solum Dei, sed etiam servorum Dei nos esse scribimus et fatemur, et tam sapientibus quam insipientibus secundum Apostolum sumus debitores. §. 7. Utrum autem imperatoriam excellentiam ad bonum et utile per literas nostras duxerimus invitandam, utrum tibi iusta suggesserimus et honesta, tua sollicitudo discernat, quum non nisi ad utilitatem ecclesiae et terrae Hierosolymitanae subsidium nos te meminerimus invitasse. [Inspiret igitur etc.] 

Conclusion
At first, it appears that Luther first overstates what this text actually says. He says, "The pope and his men are not bound to be subject and obedient to God's commands" (LW 31:385). Left like this, the actual text from Canon Law does not support this, so Luther would be guilty of misusing the text. The text is not saying that the pope and papacy are not subject to all of God's commands found in Scripture, like for instance, the Decalogue. Luther though refines his point and explains which command he means:

He records this atrocious teaching clearly in the chapter where he explains the words of St. Peter, who says, "Be subject to every human institution," [1 Peter 2:13] thus: St. Peter did not thereby refer to himself or his successors, but rather to his subjects" (LW 31:385).

The text does comment on the application of 1 Peter 2:13 ("Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme..."), and says that the secular government is not above the pope and papacy in regard to authority. The Papacy need not obey secular authorities. In essence, this is a denial of a Biblical commandment, and accordingly, against God's law. The text states, "Imperium non praeest sacerdotio, sed subest, et ei obedire tenetur," and also:

Huic autem tuae admirationi non causam, sed occasionem praebuit, sicut ex eisdem coniecimus literis, quod legisti, beatum Petrum Apostolorum principem sic scripsisse: «Subditi estote omni humanae creaturae propter Deum, sive regi, tanquam praecellenti, sive ducibus, tanquam ab eo missis, ad vindictam malefactorum, laudem vero bonorum... 

...Verum si etpersonam loquentis, et eorum, ad quos loquebatur, ac vim locutionis diligentius attendisses, scribentis non expressisses taliter intellectum. Scribebat enim Apostolus subditis suis, et eos ad humilitatis meritum provocabat. Nam si per hoc, quod dixit: «subditi estote,» sacerdotibus voluit imponere iugum subiectionis, et eis praelationis auctoritatem afferre, quibus eos subiectos esse monebat, sequeretur ex hoc, quod etiam servus quilibet in sacerdotes imperium accepisset, quum dicatur: «omni humanae creaturae.» Quod autem sequitur, «regi tanquam praecellenti,» non negamus, quin praecellat imperator in temporalibus illos duntaxat, qui ab eo suscipiunt temporalia. Sed Pontifex in spiritualibus antecellit, quae tanto sunt temporalibus digniora, quanto anima praefertur corpori, licet non simpliciter dictum fuerit: «subditi estote,» sed additum fuerit: «propter Deum,» nec pure sit subscriptum: «regi praecellenti,» sed interpositum forsitan fuit non sine causa, «tanquam.» Quod autem sequitur: «ad vindictam malefactorum, laudem vero bonorum,» intelligendum non est, quod rex vel imperator super omnes et bonos et malos gladii acceperit potestatem, sed in eos solummodo, qui utentes gladio eius sunt iurisdictioni commissi...

Luther went on to provide a number of other reasons taken from canon law as to why he had it burned. That Luther burned papal documents was in response to the bonfires that burned his books.  John Warwick Montgomery stated that Rome's defender Hartmann Grisar "...argued that his symbolic burning of the canon law reflected a deep-seated antinomianism on the Reformer’s part: Luther was allegedly jettisoning law in favor of personal, individual spiritual experience" (Luther and Canon Law, Bibliotheca Sacra, 158, 218). I don't know where Grisar actually stated that, but it would not surprise me.  Montgomery counters, 

Luther was anything but a sixteenth-century charismatic mystic opposing the ordered structure of corporate Christianity to his inner spiritual vision. What led Luther to desire that the existing canon law be “utterly blotted out” was his studied conviction that the canon law of his day functioned chiefly to support a theologically corrupt church authority that operated at cross-purposes to the gospel itself ( Luther and Canon Law. Bibliotheca Sacra, 158, 223–224).

John Warwick Montgomery on Luther's Harsh Language

From his own day to the present, Luther has often been pictured as a coarse and brutal man — as (to employ the phrase of a former colleague) a "wild bull of the theological pampas." On confronting his Ninety-Five Theses Leo X is supposed to have said, "These have been written by a drunken German." And the humanists of Luther's time, when they broke with him, frequently treated him as an uncultured, violent controversialist. Similarly, the contemporary humanist philosopher-historian Will Durant flatly asserts that Luther "was guilty of the most vituperative writing in the history of literature." It is true that Luther was of peasant stock and always retained the earthiness characteristic of his Saxon origin; but he was at the same time a scholar who earned the highest academic degree of his day (Doctor of the Sacred Scriptures), who spent his life as a university professor, and whose learning and cultural interests are beyond dispute. In actuality, Luther's literary "vulgarity" was not peculiar to him but was a common phenomenon of the time, and only by refusing to see Luther in historical context can Shirer's argument be sustained. As Roland Bainton has well pointed out: "Luther delighted less in muck than many of the literary men of his age.... Detractors have sifted from the pitch-blende of his ninety tomes a few pages of radioactive vulgarity."
Source: John Warwick Montgomery, In Defense of Martin Luther (Milwaukee: Northwestern Publishing House, 1970) p. 144.