This striking painting, by Michael Mathias Prechtl, is titled “Martin Luther: An Inherently Full Figure.” Painted in 1983, Oswald Bayer refers to it (and reproduces it) in the opening pages of his book, Martin Luther’s Theology: A Contemporary Interpretation.
Bayer describes the painting in a footnote on page 2:
Prechtl adapts a picture of Luther as an old man, sketched in 1545 by the Reformer’s assistant, Johann Reifenstein. […] His conceptualization of the aged Luther is overlaid by the ﬁgure of Luther from the central panel of the triptych at the altar of the city church at Weimar (by Lucas Cranach the Elder, 1553). Prechtl takes Luther’s face from Reifenstein’s sketch; from Cranach’s portrait he takes the collar with conspicuous streak of cardinal red, the way the hands are positioned around the open Bible, and the ﬁgure of the Crucified that Cranach positioned separately from Luther but which is positioned “inside” the body of Luther by Prechtl, along with the stream of blood that spurts from the wound in the Lord’s side. Prechtl’s watercolor leaves the pages of the open Bible blank. ln Cranach’s portrait they have writing on them and can be read by anyone who looks at the scene depicted by the altar. Luther’s index ﬁnger points to Heb. 4:16 […]: “Let us therefore approach the throne of grace with boldness [= freedom. sincerity; Greek: παρρησία], so that we may receive mercy and find grace to help in time of need.”
On page 6, Bayer adds:
As the artist makes it clear to see, the Crucified One does not simply remain merely a figure in the picture, but lets himself be heard; he has something to say: he comes in the Word of the Bible that is preached. The ray cast forth by his blood opens the meaning of Holy Scripture, opens the testament, as the message from the cross, which bequeaths to us eternal communion with God by means of forgiveness, in the midst of our hellish personal history and our world’s history.
Luther, as the servant of the divine Word, points to this message from the cross, promises the forgiveness of sins in the name of God, offers it, imparts it. The Bible is not somehow — bound up tightly — a closed document, not a weapon of fundamentalism, but it is open — opened by the One who alone can open it: opened by the Crucified One, who lives (Luke 24:30-32).
This is a vital element of Lutheran theology and practice: that it is not the Word of the Bible per se that is God’s Word to us, but the Word of the Bible that is preached, a living Word that proclaims Christ Crucified, in which the Crucified One is heard; a dynamic process in which, as the gospel is proclaimed in word and sacrament, Christ is revealed to us through the Word that Christ opens to us through that proclamation, by (since I haven’t forgotten that today is Pentecost!) the Holy Spirit working faith in us.