Luther on Studying Theology: Oratio, Meditatio, Tentatio

Many big fat books pour forth today on interpreting Scripture. Hermeneutics, traditionally described as the science and art of interpretation, is the name of the discipline. And much of this is helpful and useful and profitable instruction. Yet, the single most important piece of hermeneutical counsel I’ve ever read (apart from Scripture itself) comes from Luther’s pen (which derives the counsel from Scripture itself!). And this comes from the Preface to the Wittenberg Edition of Luther’s German Writings (Luther’s Works, vol. 34, "Career of the Reformer," 283–288).

There he instructs not, speaking precisely, in hermeneutics as such, but in studying theology. He instructs in how to become a decent theologian. And though this instruction is not the sort given in hermeneutical instruction today, yet it has great bearing on the discipline. I do wish, hope, and pray that more teachers today said the sort of things Luther said when teaching others how to learn at Scripture's feet.

Luther describes the nut of the matter on page 285:

I want to point out to you a correct way of studying theology, for I have had practice in that. If you keep to it, you will become so learned that you yourself could (if it were necessary) write books just as good as those of the fathers and councils. . . . This is the way taught by holy King David (and doubtlessly used also by all the patriarchs and prophets) in the one hundred nineteenth Psalm. There you will find three rules, amply presented throughout the whole Psalm. They are Oratio, Meditatio, Tentatio [prayer, meditation, Anfechtung (affliction, conflict, severe soul-struggle)].

Now before we get to Luther’s elaboration of the three rules, let's consider why he thought it important to point out “a correct way of studying theology." Luther says:

I am well aware how little the church has been profited since they have begun to collect many books and large libraries, in addition to and besides the Holy Scriptures, and especially since they have stored up, without discrimination, all sorts of writings by the church fathers, the councils, and teachers. Through this practice not only is precious time lost, which could be used for studying the Scriptures, but in the end the pure knowledge of the divine Word is also lost . . . (283).

Luther was reticent that his own writings should be collected and published. He only allowed for this after much urging and badgering, taking this consolation: “My consolation is that, in time, my books will lie forgotten in the dust anyhow . . .” (284). Allowing then his writings to be put together for publication, he added this request: “I make the friendly request of anyone who wishes to have my books at this time, not to let them on any account hinder him from studying the Scriptures themselves” (284). Of the goal, then, of putting the Scriptures into each person’s own tongue, he says:

It was also our intention and hope, when we ourselves began to translate the Bible into German, that there should be less writing, and instead more studying and reading of the Scriptures. For all other writing is to lead the way into and point toward the Scriptures, as John the Baptist did toward Christ, saying, "He must increase, but I must decrease" (John 3:30), in order that each person may drink of the fresh spring himself . . . (283-284).

So Luther concludes by saying forcibly (did he ever say anything without force?) what we should all take to heart daily, not least because we are surrounded by the din of our wisdomless world and countless worthless books: “Therefore it behooves us to let the prophets and apostles stand at the professor's lectern, while we, down below at their feet, listen to what they say. It is not they who must hear what we say” (284).

Alright, then, here now are the three rules (oratio, meditatio, tentatio) for studying theology (285–287):

Firstly [oratio, prayer], you should know that the Holy Scriptures constitute a book which turns the wisdom of all other books into foolishness, because not one teaches about eternal life except this one alone. Therefore you should straightway despair of your reason and understanding. With them you will not attain eternal life. . . . But kneel down in your little room (Matt. 6:6) and pray to God with real humility and earnestness, that he through his dear Son may give you his Holy Spirit, who will enlighten you, lead you, and give you understanding.

Thus you see how David keeps praying in the above-mentioned Psalm (Ps. 119), "Teach me, Lord, instruct me, lead me, show me," and many more words like these. Although he well knew and daily heard and read the text of Moses and other books besides, still he wants to lay hold of the real teacher of the Scriptures himself, so that he may not seize upon them pell-mell with his reason and become his own teacher. . . .

Secondly [meditatio, meditation], you should meditate, that is, not only in your heart, but also externally, by actually [eusserlich] repeating and comparing oral speech and literal words of the book, reading and rereading them with diligent attention and reflection, so that you may see what the Holy Spirit means by them. And take care that you do not grow weary or think that you have done enough when you have read, heard, and spoken them once or twice, and that you then have complete understanding. You will never be a particularly good theologian if you do that, for you will be like untimely fruit which falls to the ground before it is half ripe.

Thus you see in this same Psalm how David constantly boasts that he will talk, meditate, speak, sing, hear, read, by day and night always, about nothing except God's Word and commandments. For God will not give you his Spirit without the external [eusserlich] Word; so take your cue from that. His command to write, preach, read, hear, sing, speak, etc., outwardly [eusserlich] was not given in vain.

Thirdly, there is tentatio, Anfechtung [affliction, conflict, severe soul-struggle]. This is the touchstone which teaches you not only to know and understand, but also to experience how right, how true, how sweet, how lovely, how mighty, how comforting God's Word is, wisdom beyond all wisdom.

Thus you see how David, in the Psalm mentioned, complains so often about all kinds of enemies, arrogant princes or tyrants, false spirits and factions, whom he must tolerate because he meditates, that is, because he is occupied with God's Word (as has been said) in all manner of ways. For as soon as God's Word takes root and grows in you, the devil will harry you, and will make a real doctor of you, and by his assaults [anfechtung] will teach you to see and love God's Word.

The round Luther then rounds off his instruction with this autobiographical word about tentatio in his own life:

 I myself (if you will permit me, mere mouse-dirt, to be mingled with pepper) am deeply indebted to my papists that through the devil's raging they have beaten, oppressed, and distressed me so much. That is to say, they have made a fairly good theologian of me, which I would not have become otherwise.

So there you have it: oratio (prayer), meditatio (meditation), and tentatio/anfechtung (severe soul-struggle). These three are to the student (the hermeneut, the theologian) what the Pauline triad (faith, hope, and love) is to the Christian life. Would we become decent theologians? That is to say, would we know truly and deeply and experientially God and his Word and his ways? Well, then, let us heed Luther. Which is to say: let us heed Scripture—Ps. 119! Then might we all aspire, all of us who want to know the depths of God, to become decent theologians.