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On July 2 1505, after an encounter with a violent thunderstorm, Martin Luther declared that he will become a monk. From the article:
"Martin Luther
Who Was Martin Luther?
Martin Luther was a German monk who began the Protestant Reformation in the 16th century, becoming one of the most influential and controversial figures in the history of Christianity.
Luther called into question some of the basic tenets of Roman Catholicism, and his followers soon split from the Roman Catholic Church to begin the Protestant tradition. His actions set in motion tremendous reform within the Church.
A prominent theologian, Luther’s desire for people to feel closer to God led him to translate the Bible into the language of the people, radically changing the relationship between church leaders and their followers.
95 Theses
On October 31, 1517, Martin Luther, angry with Pope Leo X’s new round of indulgences to help build St. Peter’s Basilica, nailed a sheet of paper with his 95 Theses on the University of Wittenberg’s chapel door.
Though Luther intended these to be discussion points, the 95 Theses laid out a devastating critique of the indulgences - good works, which often involved monetary donations, that popes could grant to the people to cancel out penance for sins - as corrupting people’s faith.
Luther also sent a copy to Archbishop Albert Albrecht of Mainz, calling on him to end the sale of indulgences. Aided by the printing press, copies of the 95 Theses spread throughout Germany within two weeks and throughout Europe within two months.
The Church eventually moved to stop the act of defiance. In October 1518, at a meeting with Cardinal Thomas Cajetan in Augsburg, Martin Luther was ordered to recant his 95 Theses by the authority of the pope.
Luther said he would not recant unless scripture proved him wrong. He went further, stating he didn’t consider that the papacy had the authority to interpret scripture. The meeting ended in a shouting match and initiated his ultimate excommunication from the Church.
Date of Birth
Martin Luther was born on November 10, 1483, in Eisleben, Saxony, in modern Germany.
Parents, Early Life and Education
Martin Luther’s parents, Hans and Margarette Luther, were of peasant lineage. However, Hans had some success as a miner and ore smelter, and in 1484 the family moved from Eisleben to nearby Mansfeld, where Hans held ore deposits.
Hans Luther knew that mining was a tough business and wanted his promising son to have a better career as a lawyer. At age seven, Martin Luther entered school in Mansfeld.
At 14, Martin Luther went north to Magdeburg, where he continued his studies. In 1498, he returned to Eisleben and enrolled in a school, studying grammar, rhetoric and logic. He later compared this experience to purgatory and hell.
In 1501, Martin Luther entered the University of Erfurt, where he received a degree in grammar, logic, rhetoric and metaphysics. At this time, it seemed he was on his way to becoming a lawyer.
Becoming a Monk
In July 1505, Luther had a life-changing experience that set him on a new course to becoming a monk. Caught in a horrific thunderstorm where he feared for his life, Luther cried out to St. Anne, the patron saint of miners, “Save me, St. Anne, and I’ll become a monk!” The storm subsided and he was saved.
Most historians believe this was not a spontaneous act, but an idea already formulated in Luther’s mind. The decision to become a monk was difficult and greatly disappointed his father, but he felt he must keep a promise.
Luther was also driven by fears of hell and God’s wrath, and felt that life in a monastery would help him find salvation.
Reformation
The first few years of monastic life were difficult for Martin Luther, as he did not find the religious enlightenment he was seeking. A mentor told him to focus his life exclusively on Jesus Christ and this would later provide him with the guidance he sought.
At age 27, Luther was given the opportunity to be a delegate to a Catholic church conference in Rome. He came away more disillusioned, and very discouraged by the immorality and corruption he witnessed there among the Catholic priests.
Upon his return to Germany, he enrolled in the University of Wittenberg in an attempt to suppress his spiritual turmoil. He excelled in his studies and received a doctorate, becoming a professor of theology at the university.
Through his studies of scripture, Martin Luther finally gained religious enlightenment. Beginning in 1513, while preparing lectures, Luther read the first line of Psalm 22, which Christ wailed in his cry for mercy on the cross, a cry similar to Luther’s own disillusionment with God and religion.
Two years later, while preparing a lecture on Paul’s Epistle to the Romans, he read, “The just will live by faith.” He dwelled on this statement for some time.
Finally, he realized the key to spiritual salvation was not to fear God or be enslaved by religious dogma but to believe that faith alone would bring salvation. This period marked a major change in his life and set in motion the Reformation.
Excommunication and the Diet of Worms
Following the publication of his 95 Theses, Martin Luther continued to lecture and write in Wittenberg. In June and July of 1519 Luther publicly declared that the Bible did not give the pope the exclusive right to interpret scripture, which was a direct attack on the authority of the papacy.
Finally, in 1520, the pope had had enough and on June 15 issued an ultimatum threatening Luther with excommunication. On December 10, 1520, Luther publicly burned the letter. In January 1521, Martin Luther was officially excommunicated from the Roman Catholic Church.
In March 1521, Luther was summoned before the Diet of Worms, a general assembly of secular authorities. Again, Luther refused to recant his statements, demanding he be shown any scripture that would refute his position. There was none.
On May 8, 1521, the council released the Edict of Worms, banning Luther’s writings and declaring him a “convicted heretic.” This made him a condemned and wanted man. Friends helped him hide out at the Wartburg Castle. While in seclusion, he translated the New Testament into the German language, to give ordinary people the opportunity to read God’s word.
Lutheranism
Though still under threat of arrest, Martin Luther returned to Wittenberg Castle Church, in Eisenach, in May 1522 to organize a new church, Lutheranism. He gained many followers and got support from German princes.
When a peasant revolt began in 1524, Luther denounced the peasants and sided with the rulers, whom he depended on to keep his church growing. Thousands of peasants were killed, but Luther’s church grew over the years.
Luther's Wife and Kids
In 1525, Martin Luther married Katharina von Bora, a former nun who had abandoned the convent and taken refuge in Wittenberg. Together, over the next several years, they had six children.
Anti-Semitism
From 1533 to his death in 1546, Martin Luther served as the dean of theology at University of Wittenberg. During this time he suffered from many illnesses, including arthritis, heart problems and digestive disorders.
The physical pain and emotional strain of being a fugitive might have been reflected in his writings. Some works contained strident and offensive language against several segments of society, particularly Jews and to a lesser degree, Muslims. Luther's anti-Semitism is on full display in his treatise, The Jews and Their Lies.
How Did Martin Luther Die?
Martin Luther died following a stroke on February 18, 1546, at the age of 62 during a trip to his hometown of Eisleben."
"Martin Luther
Who Was Martin Luther?
Martin Luther was a German monk who began the Protestant Reformation in the 16th century, becoming one of the most influential and controversial figures in the history of Christianity.
Luther called into question some of the basic tenets of Roman Catholicism, and his followers soon split from the Roman Catholic Church to begin the Protestant tradition. His actions set in motion tremendous reform within the Church.
A prominent theologian, Luther’s desire for people to feel closer to God led him to translate the Bible into the language of the people, radically changing the relationship between church leaders and their followers.
95 Theses
On October 31, 1517, Martin Luther, angry with Pope Leo X’s new round of indulgences to help build St. Peter’s Basilica, nailed a sheet of paper with his 95 Theses on the University of Wittenberg’s chapel door.
Though Luther intended these to be discussion points, the 95 Theses laid out a devastating critique of the indulgences - good works, which often involved monetary donations, that popes could grant to the people to cancel out penance for sins - as corrupting people’s faith.
Luther also sent a copy to Archbishop Albert Albrecht of Mainz, calling on him to end the sale of indulgences. Aided by the printing press, copies of the 95 Theses spread throughout Germany within two weeks and throughout Europe within two months.
The Church eventually moved to stop the act of defiance. In October 1518, at a meeting with Cardinal Thomas Cajetan in Augsburg, Martin Luther was ordered to recant his 95 Theses by the authority of the pope.
Luther said he would not recant unless scripture proved him wrong. He went further, stating he didn’t consider that the papacy had the authority to interpret scripture. The meeting ended in a shouting match and initiated his ultimate excommunication from the Church.
Date of Birth
Martin Luther was born on November 10, 1483, in Eisleben, Saxony, in modern Germany.
Parents, Early Life and Education
Martin Luther’s parents, Hans and Margarette Luther, were of peasant lineage. However, Hans had some success as a miner and ore smelter, and in 1484 the family moved from Eisleben to nearby Mansfeld, where Hans held ore deposits.
Hans Luther knew that mining was a tough business and wanted his promising son to have a better career as a lawyer. At age seven, Martin Luther entered school in Mansfeld.
At 14, Martin Luther went north to Magdeburg, where he continued his studies. In 1498, he returned to Eisleben and enrolled in a school, studying grammar, rhetoric and logic. He later compared this experience to purgatory and hell.
In 1501, Martin Luther entered the University of Erfurt, where he received a degree in grammar, logic, rhetoric and metaphysics. At this time, it seemed he was on his way to becoming a lawyer.
Becoming a Monk
In July 1505, Luther had a life-changing experience that set him on a new course to becoming a monk. Caught in a horrific thunderstorm where he feared for his life, Luther cried out to St. Anne, the patron saint of miners, “Save me, St. Anne, and I’ll become a monk!” The storm subsided and he was saved.
Most historians believe this was not a spontaneous act, but an idea already formulated in Luther’s mind. The decision to become a monk was difficult and greatly disappointed his father, but he felt he must keep a promise.
Luther was also driven by fears of hell and God’s wrath, and felt that life in a monastery would help him find salvation.
Reformation
The first few years of monastic life were difficult for Martin Luther, as he did not find the religious enlightenment he was seeking. A mentor told him to focus his life exclusively on Jesus Christ and this would later provide him with the guidance he sought.
At age 27, Luther was given the opportunity to be a delegate to a Catholic church conference in Rome. He came away more disillusioned, and very discouraged by the immorality and corruption he witnessed there among the Catholic priests.
Upon his return to Germany, he enrolled in the University of Wittenberg in an attempt to suppress his spiritual turmoil. He excelled in his studies and received a doctorate, becoming a professor of theology at the university.
Through his studies of scripture, Martin Luther finally gained religious enlightenment. Beginning in 1513, while preparing lectures, Luther read the first line of Psalm 22, which Christ wailed in his cry for mercy on the cross, a cry similar to Luther’s own disillusionment with God and religion.
Two years later, while preparing a lecture on Paul’s Epistle to the Romans, he read, “The just will live by faith.” He dwelled on this statement for some time.
Finally, he realized the key to spiritual salvation was not to fear God or be enslaved by religious dogma but to believe that faith alone would bring salvation. This period marked a major change in his life and set in motion the Reformation.
Excommunication and the Diet of Worms
Following the publication of his 95 Theses, Martin Luther continued to lecture and write in Wittenberg. In June and July of 1519 Luther publicly declared that the Bible did not give the pope the exclusive right to interpret scripture, which was a direct attack on the authority of the papacy.
Finally, in 1520, the pope had had enough and on June 15 issued an ultimatum threatening Luther with excommunication. On December 10, 1520, Luther publicly burned the letter. In January 1521, Martin Luther was officially excommunicated from the Roman Catholic Church.
In March 1521, Luther was summoned before the Diet of Worms, a general assembly of secular authorities. Again, Luther refused to recant his statements, demanding he be shown any scripture that would refute his position. There was none.
On May 8, 1521, the council released the Edict of Worms, banning Luther’s writings and declaring him a “convicted heretic.” This made him a condemned and wanted man. Friends helped him hide out at the Wartburg Castle. While in seclusion, he translated the New Testament into the German language, to give ordinary people the opportunity to read God’s word.
Lutheranism
Though still under threat of arrest, Martin Luther returned to Wittenberg Castle Church, in Eisenach, in May 1522 to organize a new church, Lutheranism. He gained many followers and got support from German princes.
When a peasant revolt began in 1524, Luther denounced the peasants and sided with the rulers, whom he depended on to keep his church growing. Thousands of peasants were killed, but Luther’s church grew over the years.
Luther's Wife and Kids
In 1525, Martin Luther married Katharina von Bora, a former nun who had abandoned the convent and taken refuge in Wittenberg. Together, over the next several years, they had six children.
Anti-Semitism
From 1533 to his death in 1546, Martin Luther served as the dean of theology at University of Wittenberg. During this time he suffered from many illnesses, including arthritis, heart problems and digestive disorders.
The physical pain and emotional strain of being a fugitive might have been reflected in his writings. Some works contained strident and offensive language against several segments of society, particularly Jews and to a lesser degree, Muslims. Luther's anti-Semitism is on full display in his treatise, The Jews and Their Lies.
How Did Martin Luther Die?
Martin Luther died following a stroke on February 18, 1546, at the age of 62 during a trip to his hometown of Eisleben."
Martin Luther
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Martin Luther, the Reformation and the nation | DW Documentary
Martin Luther - how a humble 15th-century monk was able to change the world. Luther was born into a world governed by the Roman Church and a distant emperor....
Thank you, my friend SGT (Join to see) for reminding us that on July 2, 1505 Martin Luther declared that he will become a monk after an encounter with a violent thunderstorm.
Martin Luther, the Reformation and the nation | DW Documentary
"Martin Luther - how a humble 15th-century monk was able to change the world. Luther was born into a world governed by the Roman Church and a distant emperor.
He managed to awaken a national spirit in Germans and become someone they identified with. ‘Holy Roman Empire of the German Nation’ was what the territories in central Europe were called in the 15th century. It was the era of the Habsburg ruler Charles V, who saw himself as ruler by God’s grace and defender of Christian unity. In 1521, he said that the sun never set in his empire, which stretched from Latin America in the west to central Europe and to the Philippines in the east. The German territories were just one of his realms, and powerful princes defended their own interests here. Secular and religious power was still based on the Christianity of the Roman church. But many saw the Reformation as an opportunity to distance themselves from Rome and the Emperor, and to improve their standing in the political power structure of the day. Unlike the Habsburg emperor Charles V, who didn’t even speak German, Luther grew to become someone the people identified with, and he became hugely popular. The reformer was one of the first major figures to explicitly play the German card and appeal to national sentiment: one of his missives said, "Why should the Germans put up with robbery and oppression imposed by foreigners?” Luther’s translation of the Bible into German was an important step in forming a German identity, but the Reformation left Germany divided along religious lines."
https://www.youtube.com/watch?v=1qeRj_qfNM0
Background from .iep.utm.edu/luther/
"Martin Luther (1483—1546)
German theologian, professor, pastor, and church reformer. Luther began the Protestant Reformation with the publication of his Ninety-Five Theses on October 31, 1517. In this publication, he attacked the Church’s sale of indulgences. He advocated a theology that rested on God’s gracious activity in Jesus Christ, rather than in human works. Nearly all Protestants trace their history back to Luther in one way or another. Luther’s relationship to philosophy is complex and should not be judged only by his famous statement that “reason is the devil’s whore.”
Given Luther’s critique of philosophy and his famous phrase that philosophy is the “devil’s whore,” it would be easy to assume that Luther had only contempt for philosophy and reason. Nothing could be further from the truth. Luther believed, rather, that philosophy and reason had important roles to play in our lives and in the life of the community. However, he also felt that it was important to remember what those roles were and not to confuse the proper use of philosophy with an improper one.
Properly understood and used, philosophy and reason are a great aid to individuals and society. Improperly used, they become a great threat to both. Likewise, revelation and the gospel when used properly are an aid to society, but when misused also have sad and profound implications.
1. Biography
Martin Luther was born to peasant stock on November 10, 1483 in Eisleben in the Holy Roman Empire – in what is today eastern Germany. Soon after Luther’s birth, his family moved from Eisleben to Mansfeld. His father was a relatively successful miner and smelter and Mansfeld was a larger mining town. Martin was the second son born to Hans and Magarete (Lindemann) Luther. Two of his brothers died during outbreaks of the plague. One other brother, James, lived to adulthood.
Luther’s father knew that mining was a cyclical occupation, and he wanted more security for his promising young son. Hans Luther decided that he would do whatever was necessary to see that Martin could become a lawyer. Hans saw to it that Martin started school in Mansfeld probably around seven. The school stressed Latin and a bit of logic and rhetoric. When Martin was 14 he was sent to Magdeburg to continue his studies. He stayed only one year in Magdeburg and then enrolled in Latin school in Eisenach until 1501. In 1501 he enrolled in the University of Erfurt where he studied the basic course for a Master of Arts (grammar, logic, rhetoric, metaphysics, etc.). Significant to his spiritual and theological development was the principal role of William of Occam’s theology and metaphysics in Erfurt’s curriculum. In 1505, it seemed that Han’s Luther’s plans were about to finally be realized. His son was on the verge of becoming a lawyer. Han’s Luther’s plans were interrupted by a thunderstorm and vow.
In July of 1505, Martin was caught in a horrific thunderstorm. Afraid that he was going to die, he screamed out a vow, “Save me, St. Anna, and I shall become a monk.” St. Anna was the mother of the Virgin Mary and the patron saint of miners. Most argue that this commitment to become a monk could not have come out of thin air and instead represents an intensification experience in which an already formulated thought is expanded and deepened. On July 17th Luther entered the Augustinian Monastery at Erfurt.
The decision to enter the monastery was a difficult one. Martin knew that he would greatly disappoint his parents (which he did), but he also knew that one must keep a promise made to God. Beyond that, however, he also had strong internal reasons to join the monastery. Luther was haunted by insecurity about his salvation (he describes these insecurities in striking tones and calls them Anfectungen or Afflictions.) A monastery was the perfect place to find assurance.
Assurance evaded him however. He threw himself into the life of a monk with verve. It did not seem to help. Finally, his mentor told him to focus on Christ and him alone in his quest for assurance. Though his anxieties would plague him for still years to come, the seeds for his later assurance were laid in that conversation.
In 1510, Luther traveled as part of delegation from his monastery to Rome (he was not very impressed with what he saw.) In 1511, he transferred from the monastery in Erfurt to one in Wittenberg where, after receiving his doctor of theology degree, he became a professor of biblical theology at the newly founded University of Wittenberg.
In 1513, he began his first lectures on the Psalms. In these lectures, Luther’s critique of the theological world around him begins to take shape. Later, in lectures on Paul’s Epistle to the Romans (in 1515/16) this critique becomes more noticeable. It was during these lectures that Luther finally found the assurance that had evaded him for years. The discovery that changed Luther’s life ultimately changed the course of church history and the history of Europe. In Romans, Paul writes of the “righteousness of God.” Luther had always understood that term to mean that God was a righteous judge that demanded human righteousness. Now, Luther understood righteousness as a gift of God’s grace. He had discovered (or recovered) the doctrine of justification by grace alone. This discovery set him afire.
In 1517, he posted a sheet of theses for discussion on the University’s chapel door. These Ninety-Five Theses set out a devastating critique of the church’s sale of indulgences and explained the fundamentals of justification by grace alone. Luther also sent a copy of the theses to Archbishop Albrecht of Mainz calling on him to end the sale of indulgences. Albrecht was not amused. In Rome, cardinals saw Luther’s theses as an attack on papal authority. In 1518 at a meeting of the Augustinian Order in Heidelberg, Luther set out his positions with even more precision. In the Heidelberg Disputation, we see the signs of a maturing in Luther’s thought and new clarity surrounding his theological perspective – the Theology of the Cross.
After the Heidelberg meeting in October 1518, Luther was told to recant his positions by the Papal Legate, Thomas Cardinal Cajetan. Luther stated that he could not recant unless his mistakes were pointed out to him by appeals to “scripture and right reason” he would not, in fact, could not recant. Luther’s refusal to recant set in motion his ultimate excommunication.
Throughout 1519, Luther continued to lecture and write in Wittenberg. In June and July of that year, he participated in another debate on Indulgences and the papacy in Leipzig. Finally, in 1520, the pope had had enough. On June 15th the pope issued a bull (Exsurge Domini – Arise O’Lord) threatening Luther with excommunication. Luther received the bull on October 10th. He publicly burned it on December 10th.
In January 1521, the pope excommunicated Luther. In March, he was summonsed by Emperor Charles V to Worms to defend himself. During the Diet of Worms, Luther refused to recant his position. Whether he actually said, “Here I stand, I can do no other” is uncertain. What is known is that he did refuse to recant and on May 8th was placed under Imperial Ban.
This placed Luther and his duke in a difficult position. Luther was now a condemned and wanted man. Luther hid out at the Wartburg Castle until May of 1522 when he returned to Wittenberg. He continued teaching. In 1524, Luther left the monastery. In 1525, he married Katharina von Bora.
From 1533 to his death in 1546 he served as the Dean of the theology faculty at Wittenberg. He died in Eisleben on 18 February 1546.
2. Theology
a. Theological Background: William of Occam
The medieval worldview was rational, ordered, and synthetic. Thomas Aquinas embodied it. It survived until the acids of war, plague, poverty, and social discord began to eat away its underlying presupposition – that the world rested on the being of God.
All of life was grounded in the mind of God. In the hierarchy of Being that establishes justice, the church was understood as the connection between the secular and divine. However, as the crises of the late middle ages increased, this reassurance no longer assuaged.
William of Occam recognized the shortcomings of Thomas’s system and cut away most of the ontological grounding of existence. In its place, Occam posited revelation and covenant. The world does not need to be grounded in some artificial, unknowable, ladder of Being. Instead, one must rely on God’s faithfulness. We are contingent upon God alone.
This contingency would be terrible and unbearable without the assurance of God’s covenant. In terms of God’s absolute power (potentia absoluta), God can do anything. He can make a lie the truth, he can make adultery a virtue and monogamy a vice. The only limit to this power is consistency—God cannot contradict his own essence. To live in a world ordered by whim would be terrible; one would never know if one was acting justly or unjustly. However, God has decided on a particular way of acting (potentia ordinata). God has covenanted with creation, and committed himself to a particular way of acting.
While rejecting some of Thomas, Occam did not reject the entire scholastic project. He, too, synthesized and depended heavily upon Aristotle. This dependence becomes significant in the covenantal piety of justification. The fundamental question of justification is where does one find fellowship with God, i.e., how does one know one is accepted by God? The logic of Aristotle taught Thomas and Occam that “like is known by like.” Thus, union or fellowship with God must take place on God’s level. How does this happen? Practice.
All people are born, it was argued, with potential. Even though all creation suffers under the condemnation of the Fall of Adam and Eve, there remains a divine spark of potentiality, a syntersis. This potential must be actualized. It must be habituated. Habituation was important for both Thomas and Occam; however, Occam slightly modifies Thomas and that modification has important implications in Luther’s search for a gracious God.
From Thomas’s perspective the divine spark is infused with God’s grace, giving one the power to be contrite (contritio) and co-operate with God. This co-operation with God’s grace merits God’s reward (meritum de condign). However, Occam asked an important question: if the process begins with God’s infusion of grace, can it truly merit anything? He answered, no! Therefore you should do the best you can. By doing your best, even as minimal as it is, this will merit (meritum de congruo) an infusion of grace: facienti quod in se est Deus non denegat gratiam (God will not deny his grace to anyone who does what lies within him.) Doing one’s best meant rejecting evil and doing good.
Within this context of covenant Luther struggled to prove that he was good enough to merit God’s grace. However, he failed to convince himself. He might have been contrite, but was he contrite enough? This uncertainty afflicted (Anfectungen) him for years.
b. Theology of the Cross
Luther’s attempts to prove his worthiness failed. He continued to be plagued by uncertainty and doubt concerning his salvation. Finally, during his Lectures on Paul’s Epistle to the Romans he found solace. Instead of storehouses of merit, indulgences, habituation, and "doing what is within one," God accepts the sinner in spite of the sin. Acceptance is based on who one is rather than what one does. Justification is bestowed rather than achieved. Justification is not based on human righteousness, but on God’s righteousness—revealed and confirmed in Christ.
In St. Paul, Luther finally found a word of hope. He finally found a word of assurance and discovered the graciousness of God. The discovery of God’s graciousness pro me (for me) revolutionizes all aspects of Luther’s life and thought. From now on, Luther’s response to the trials of his life and the crises of the late medieval period was to be certain of God, but never to be secure in human society.
A tautology of Luther’s theology becomes: one must always “Let God be God.” This frees human beings to be human. We do not have to achieve salvation; rather, it is a gift to be received. Salvation thus is the presupposition of the life of the Christian and not its goal. This belief engendered his rejection of indulgences and his movement to a theologia crucis (Theology of the Cross).
Why were indulgences rejected? Simply put, they epitomize everything that from Luther’s perspective was wrong with the church. Instead of dependence upon God, they placed salvation in the hands of traveling salesmen hocking indulgences. They embody his rejection of all types of theology that are based in models of covenant.
The import of the Theology of the Cross was the discovery of God’s passive righteousness and theological models based in Testament. From the author of Hebrews, Luther takes an understanding of Jesus Christ as the last will and testament of God. God has written humanity in the will as heirs of God and co-heirs with Christ (See Romans 8).
The rejection of covenant model theologies and the movement to testament is a fundamental aspect of Luther’s theologia crucis. It is a rejection of any type of a theology of glory (theologia gloriae). The rejection of the theology of glory has a profound impact on Luther’s anthropology of a Christian.
This rejection is illustrated by Luther’s small but significant alteration of Augustinian anthropology. In that system, human beings are partim bonnum, partim malum or partim iustus, partim peccare (partly good/just, partly bad/sinner). The goal of a Christian’s life is to grow in righteousness. In other words, one must work to decrease the side of the equation that is bad and sinful. As one decreases the sin in oneself, the good and just aspects of one’s being increase.
Luther’s anthropology, however, is an outright and total rejection of progress; because no matter how one understands it, it is a work and thus must be rejected. Luther’s alternative characterization of Christian anthropology was simul iustus et peccator (at once righteous and sinful.) Now, he begins to speak of righteousness in two ways: coram deo (righteousness before God) and coram hominibus (before man). Instead of a development in righteousness based in the person, or an infusion of merit from the saints, a person is judged righteous before God because of the works of Christ. But, absent the perspective of God and the righteousness of Christ, based on one’s own merit—a Christian still looks like a sinner.
c. The Law and the Gospel
The distinction between the Law and the Gospel is a fundamental dialectic in Luther’s thought. He argues that God interacts with humanity in two fundamental ways – the law and the gospel. The law comes to humanity as the commands of God – such as the Ten Commandments. The law allows the human community to exist and survive because it limits chaos and evil and convicts us of our sinfulness. All humanity has some grasp of the law through the conscience. The law convicts us our sin and drives us to the gospel, but it is not God’s avenue for salvation.
Salvation comes to humanity through the Good News (Gospel) of Jesus Christ. The Good News is that righteousness is not a demand upon the sinner but a gift to the sinner. The sinner simply accepts the gift through faith. For Luther the folly of indulgences was that they confused the law with the gospel. By stating that humanity must do something to merit forgiveness they promulgated the notion that salvation is achieved rather than received. Much of Luther’s career focused on deconstructing the idea of the law as an avenue for salvation.
d. Deus Absconditus – The Hidden God
Another fundamental aspect of Luther’s theology is his understanding of God. In rejecting much of scholastic thought Luther rejected the scholastic belief in continuity between revelation and perception. Luther notes that revelation must be indirect and concealed. Luther’s theology is based in the Word of God (thus his phrase sola scriptura – scripture alone). It is based not in speculation or philosophical principles, but in revelation.
Because of humanity’s fallen condition, one can neither understand the redemptive word nor can one see God face to face. Here Luther’s exposition on number twenty of his Heidelberg Disputation is important. It is an allusion to Exodus 33, where Moses seeks to see the Glory of the Lord but instead sees only the backside. No one can see God face to face and live, so God reveals himself on the backside, that is to say, where it seems he should not be. For Luther this meant in the human nature of Christ, in his weakness, his suffering, and his foolishness.
Thus revelation is seen in the suffering of Christ rather than in moral activity or created order and is addressed to faith. The Deus Absconditus is actually quite simple. It is a rejection of philosophy as the starting point for theology. Why? Because if one begins with philosophical categories for God one begins with the attributes of God: i.e., omniscient, omnipresent, omnipotent, impassible, etc. For Luther, it was impossible to begin there and by using syllogisms or other logical means to end up with a God who suffers on the cross on behalf of humanity. It simply does not work. The God revealed in and through the cross is not the God of philosophy but the God of revelation. Only faith can understand and appreciate this, logic and reason – to quote St. Paul become a stumbling block to belief instead of a helpmate.
3. Relationship to Philosophy
Given Luther’s critique of philosophy and his famous phrase that philosophy is the “devil’s whore,” it would be easy to assume that Luther had only contempt for philosophy and reason. Nothing could be further from the truth. Luther believed, rather, that philosophy and reason had important roles to play in our lives and in the life of the community. However, he also felt that it was important to remember what those roles were and not to confuse the proper use of philosophy with an improper one.
Properly understood and used, philosophy and reason are a great aid to individuals and society. Improperly used, they become a great threat to both. Likewise, revelation and the gospel when used properly are an aid to society, but when misused also have sad and profound implications.
The proper role of philosophy is organizational and as an aid in governance. When Cardinal Cajetan first demanded Luther’s recantation of the Ninety-Five Theses, Luther appealed to scripture and right reason. Reason can be an aid to faith in that it helps to clarify and organize, but it is always second-order discourse. It is, following St. Anselm, fides quarenes intellectum (faith seeking understanding) and never the reverse. Philosophy tells us that God is omnipotent and impassible; revelation tells us that Jesus Christ died for humanity’s sin. The two cannot be reconciled. Reason is the devil’s whore precisely because it asks the wrong questions and looks in the wrong direction for answers. Revelation is the only proper place for theology to begin. Reason must always take a back-seat.
Reason does play a primary role in governance and in most human interaction. Reason, Luther argued, is necessary for a good and just society. In fact, unlike most of his contemporaries, Luther did not believe that a ruler had to be Christian, only reasonable. Here, opposite to his discussion of theology, it is revelation that is improper. Trying to govern using the gospel as one’s model would either corrupt the government or corrupt the gospel. The gospel’s fundamental message is forgiveness, government must maintain justice. To confuse the two here is just as troubling as confusing them when discussing theology. If forgiveness becomes the dominant model in government, people being sinful, chaos will increase. If however, the government claims the gospel but acts on the basis of justice, then people will be misled as to the proper nature of the gospel.
Luther was self-consciously trying to carve out proper realms for revelation and philosophy or reason. Each had a proper role that enables humanity to thrive. Chaos only became a problem when the two got confused.One cannot understand Luther’s relationship to philosophy and his discussions of philosophy without understanding that key concept."
FYI LTC Wayne Brandon LTC (Join to see) Lt Col John (Jack) Christensen Maj Bill Smith, Ph.D. Maj Robert Thornton CPT Scott Sharon SSG Donald H "Don" Bates PO3 William Hetrick PO3 Lynn Spalding SPC Mark Huddleston SGT Rick Colburn CPL Dave Hoover SPC Margaret Higgins SSgt Brian Brakke SP5 Jeannie Carle Maj Marty Hogan SCPO Morris Ramsey Sgt Albert Castro
Martin Luther, the Reformation and the nation | DW Documentary
"Martin Luther - how a humble 15th-century monk was able to change the world. Luther was born into a world governed by the Roman Church and a distant emperor.
He managed to awaken a national spirit in Germans and become someone they identified with. ‘Holy Roman Empire of the German Nation’ was what the territories in central Europe were called in the 15th century. It was the era of the Habsburg ruler Charles V, who saw himself as ruler by God’s grace and defender of Christian unity. In 1521, he said that the sun never set in his empire, which stretched from Latin America in the west to central Europe and to the Philippines in the east. The German territories were just one of his realms, and powerful princes defended their own interests here. Secular and religious power was still based on the Christianity of the Roman church. But many saw the Reformation as an opportunity to distance themselves from Rome and the Emperor, and to improve their standing in the political power structure of the day. Unlike the Habsburg emperor Charles V, who didn’t even speak German, Luther grew to become someone the people identified with, and he became hugely popular. The reformer was one of the first major figures to explicitly play the German card and appeal to national sentiment: one of his missives said, "Why should the Germans put up with robbery and oppression imposed by foreigners?” Luther’s translation of the Bible into German was an important step in forming a German identity, but the Reformation left Germany divided along religious lines."
https://www.youtube.com/watch?v=1qeRj_qfNM0
Background from .iep.utm.edu/luther/
"Martin Luther (1483—1546)
German theologian, professor, pastor, and church reformer. Luther began the Protestant Reformation with the publication of his Ninety-Five Theses on October 31, 1517. In this publication, he attacked the Church’s sale of indulgences. He advocated a theology that rested on God’s gracious activity in Jesus Christ, rather than in human works. Nearly all Protestants trace their history back to Luther in one way or another. Luther’s relationship to philosophy is complex and should not be judged only by his famous statement that “reason is the devil’s whore.”
Given Luther’s critique of philosophy and his famous phrase that philosophy is the “devil’s whore,” it would be easy to assume that Luther had only contempt for philosophy and reason. Nothing could be further from the truth. Luther believed, rather, that philosophy and reason had important roles to play in our lives and in the life of the community. However, he also felt that it was important to remember what those roles were and not to confuse the proper use of philosophy with an improper one.
Properly understood and used, philosophy and reason are a great aid to individuals and society. Improperly used, they become a great threat to both. Likewise, revelation and the gospel when used properly are an aid to society, but when misused also have sad and profound implications.
1. Biography
Martin Luther was born to peasant stock on November 10, 1483 in Eisleben in the Holy Roman Empire – in what is today eastern Germany. Soon after Luther’s birth, his family moved from Eisleben to Mansfeld. His father was a relatively successful miner and smelter and Mansfeld was a larger mining town. Martin was the second son born to Hans and Magarete (Lindemann) Luther. Two of his brothers died during outbreaks of the plague. One other brother, James, lived to adulthood.
Luther’s father knew that mining was a cyclical occupation, and he wanted more security for his promising young son. Hans Luther decided that he would do whatever was necessary to see that Martin could become a lawyer. Hans saw to it that Martin started school in Mansfeld probably around seven. The school stressed Latin and a bit of logic and rhetoric. When Martin was 14 he was sent to Magdeburg to continue his studies. He stayed only one year in Magdeburg and then enrolled in Latin school in Eisenach until 1501. In 1501 he enrolled in the University of Erfurt where he studied the basic course for a Master of Arts (grammar, logic, rhetoric, metaphysics, etc.). Significant to his spiritual and theological development was the principal role of William of Occam’s theology and metaphysics in Erfurt’s curriculum. In 1505, it seemed that Han’s Luther’s plans were about to finally be realized. His son was on the verge of becoming a lawyer. Han’s Luther’s plans were interrupted by a thunderstorm and vow.
In July of 1505, Martin was caught in a horrific thunderstorm. Afraid that he was going to die, he screamed out a vow, “Save me, St. Anna, and I shall become a monk.” St. Anna was the mother of the Virgin Mary and the patron saint of miners. Most argue that this commitment to become a monk could not have come out of thin air and instead represents an intensification experience in which an already formulated thought is expanded and deepened. On July 17th Luther entered the Augustinian Monastery at Erfurt.
The decision to enter the monastery was a difficult one. Martin knew that he would greatly disappoint his parents (which he did), but he also knew that one must keep a promise made to God. Beyond that, however, he also had strong internal reasons to join the monastery. Luther was haunted by insecurity about his salvation (he describes these insecurities in striking tones and calls them Anfectungen or Afflictions.) A monastery was the perfect place to find assurance.
Assurance evaded him however. He threw himself into the life of a monk with verve. It did not seem to help. Finally, his mentor told him to focus on Christ and him alone in his quest for assurance. Though his anxieties would plague him for still years to come, the seeds for his later assurance were laid in that conversation.
In 1510, Luther traveled as part of delegation from his monastery to Rome (he was not very impressed with what he saw.) In 1511, he transferred from the monastery in Erfurt to one in Wittenberg where, after receiving his doctor of theology degree, he became a professor of biblical theology at the newly founded University of Wittenberg.
In 1513, he began his first lectures on the Psalms. In these lectures, Luther’s critique of the theological world around him begins to take shape. Later, in lectures on Paul’s Epistle to the Romans (in 1515/16) this critique becomes more noticeable. It was during these lectures that Luther finally found the assurance that had evaded him for years. The discovery that changed Luther’s life ultimately changed the course of church history and the history of Europe. In Romans, Paul writes of the “righteousness of God.” Luther had always understood that term to mean that God was a righteous judge that demanded human righteousness. Now, Luther understood righteousness as a gift of God’s grace. He had discovered (or recovered) the doctrine of justification by grace alone. This discovery set him afire.
In 1517, he posted a sheet of theses for discussion on the University’s chapel door. These Ninety-Five Theses set out a devastating critique of the church’s sale of indulgences and explained the fundamentals of justification by grace alone. Luther also sent a copy of the theses to Archbishop Albrecht of Mainz calling on him to end the sale of indulgences. Albrecht was not amused. In Rome, cardinals saw Luther’s theses as an attack on papal authority. In 1518 at a meeting of the Augustinian Order in Heidelberg, Luther set out his positions with even more precision. In the Heidelberg Disputation, we see the signs of a maturing in Luther’s thought and new clarity surrounding his theological perspective – the Theology of the Cross.
After the Heidelberg meeting in October 1518, Luther was told to recant his positions by the Papal Legate, Thomas Cardinal Cajetan. Luther stated that he could not recant unless his mistakes were pointed out to him by appeals to “scripture and right reason” he would not, in fact, could not recant. Luther’s refusal to recant set in motion his ultimate excommunication.
Throughout 1519, Luther continued to lecture and write in Wittenberg. In June and July of that year, he participated in another debate on Indulgences and the papacy in Leipzig. Finally, in 1520, the pope had had enough. On June 15th the pope issued a bull (Exsurge Domini – Arise O’Lord) threatening Luther with excommunication. Luther received the bull on October 10th. He publicly burned it on December 10th.
In January 1521, the pope excommunicated Luther. In March, he was summonsed by Emperor Charles V to Worms to defend himself. During the Diet of Worms, Luther refused to recant his position. Whether he actually said, “Here I stand, I can do no other” is uncertain. What is known is that he did refuse to recant and on May 8th was placed under Imperial Ban.
This placed Luther and his duke in a difficult position. Luther was now a condemned and wanted man. Luther hid out at the Wartburg Castle until May of 1522 when he returned to Wittenberg. He continued teaching. In 1524, Luther left the monastery. In 1525, he married Katharina von Bora.
From 1533 to his death in 1546 he served as the Dean of the theology faculty at Wittenberg. He died in Eisleben on 18 February 1546.
2. Theology
a. Theological Background: William of Occam
The medieval worldview was rational, ordered, and synthetic. Thomas Aquinas embodied it. It survived until the acids of war, plague, poverty, and social discord began to eat away its underlying presupposition – that the world rested on the being of God.
All of life was grounded in the mind of God. In the hierarchy of Being that establishes justice, the church was understood as the connection between the secular and divine. However, as the crises of the late middle ages increased, this reassurance no longer assuaged.
William of Occam recognized the shortcomings of Thomas’s system and cut away most of the ontological grounding of existence. In its place, Occam posited revelation and covenant. The world does not need to be grounded in some artificial, unknowable, ladder of Being. Instead, one must rely on God’s faithfulness. We are contingent upon God alone.
This contingency would be terrible and unbearable without the assurance of God’s covenant. In terms of God’s absolute power (potentia absoluta), God can do anything. He can make a lie the truth, he can make adultery a virtue and monogamy a vice. The only limit to this power is consistency—God cannot contradict his own essence. To live in a world ordered by whim would be terrible; one would never know if one was acting justly or unjustly. However, God has decided on a particular way of acting (potentia ordinata). God has covenanted with creation, and committed himself to a particular way of acting.
While rejecting some of Thomas, Occam did not reject the entire scholastic project. He, too, synthesized and depended heavily upon Aristotle. This dependence becomes significant in the covenantal piety of justification. The fundamental question of justification is where does one find fellowship with God, i.e., how does one know one is accepted by God? The logic of Aristotle taught Thomas and Occam that “like is known by like.” Thus, union or fellowship with God must take place on God’s level. How does this happen? Practice.
All people are born, it was argued, with potential. Even though all creation suffers under the condemnation of the Fall of Adam and Eve, there remains a divine spark of potentiality, a syntersis. This potential must be actualized. It must be habituated. Habituation was important for both Thomas and Occam; however, Occam slightly modifies Thomas and that modification has important implications in Luther’s search for a gracious God.
From Thomas’s perspective the divine spark is infused with God’s grace, giving one the power to be contrite (contritio) and co-operate with God. This co-operation with God’s grace merits God’s reward (meritum de condign). However, Occam asked an important question: if the process begins with God’s infusion of grace, can it truly merit anything? He answered, no! Therefore you should do the best you can. By doing your best, even as minimal as it is, this will merit (meritum de congruo) an infusion of grace: facienti quod in se est Deus non denegat gratiam (God will not deny his grace to anyone who does what lies within him.) Doing one’s best meant rejecting evil and doing good.
Within this context of covenant Luther struggled to prove that he was good enough to merit God’s grace. However, he failed to convince himself. He might have been contrite, but was he contrite enough? This uncertainty afflicted (Anfectungen) him for years.
b. Theology of the Cross
Luther’s attempts to prove his worthiness failed. He continued to be plagued by uncertainty and doubt concerning his salvation. Finally, during his Lectures on Paul’s Epistle to the Romans he found solace. Instead of storehouses of merit, indulgences, habituation, and "doing what is within one," God accepts the sinner in spite of the sin. Acceptance is based on who one is rather than what one does. Justification is bestowed rather than achieved. Justification is not based on human righteousness, but on God’s righteousness—revealed and confirmed in Christ.
In St. Paul, Luther finally found a word of hope. He finally found a word of assurance and discovered the graciousness of God. The discovery of God’s graciousness pro me (for me) revolutionizes all aspects of Luther’s life and thought. From now on, Luther’s response to the trials of his life and the crises of the late medieval period was to be certain of God, but never to be secure in human society.
A tautology of Luther’s theology becomes: one must always “Let God be God.” This frees human beings to be human. We do not have to achieve salvation; rather, it is a gift to be received. Salvation thus is the presupposition of the life of the Christian and not its goal. This belief engendered his rejection of indulgences and his movement to a theologia crucis (Theology of the Cross).
Why were indulgences rejected? Simply put, they epitomize everything that from Luther’s perspective was wrong with the church. Instead of dependence upon God, they placed salvation in the hands of traveling salesmen hocking indulgences. They embody his rejection of all types of theology that are based in models of covenant.
The import of the Theology of the Cross was the discovery of God’s passive righteousness and theological models based in Testament. From the author of Hebrews, Luther takes an understanding of Jesus Christ as the last will and testament of God. God has written humanity in the will as heirs of God and co-heirs with Christ (See Romans 8).
The rejection of covenant model theologies and the movement to testament is a fundamental aspect of Luther’s theologia crucis. It is a rejection of any type of a theology of glory (theologia gloriae). The rejection of the theology of glory has a profound impact on Luther’s anthropology of a Christian.
This rejection is illustrated by Luther’s small but significant alteration of Augustinian anthropology. In that system, human beings are partim bonnum, partim malum or partim iustus, partim peccare (partly good/just, partly bad/sinner). The goal of a Christian’s life is to grow in righteousness. In other words, one must work to decrease the side of the equation that is bad and sinful. As one decreases the sin in oneself, the good and just aspects of one’s being increase.
Luther’s anthropology, however, is an outright and total rejection of progress; because no matter how one understands it, it is a work and thus must be rejected. Luther’s alternative characterization of Christian anthropology was simul iustus et peccator (at once righteous and sinful.) Now, he begins to speak of righteousness in two ways: coram deo (righteousness before God) and coram hominibus (before man). Instead of a development in righteousness based in the person, or an infusion of merit from the saints, a person is judged righteous before God because of the works of Christ. But, absent the perspective of God and the righteousness of Christ, based on one’s own merit—a Christian still looks like a sinner.
c. The Law and the Gospel
The distinction between the Law and the Gospel is a fundamental dialectic in Luther’s thought. He argues that God interacts with humanity in two fundamental ways – the law and the gospel. The law comes to humanity as the commands of God – such as the Ten Commandments. The law allows the human community to exist and survive because it limits chaos and evil and convicts us of our sinfulness. All humanity has some grasp of the law through the conscience. The law convicts us our sin and drives us to the gospel, but it is not God’s avenue for salvation.
Salvation comes to humanity through the Good News (Gospel) of Jesus Christ. The Good News is that righteousness is not a demand upon the sinner but a gift to the sinner. The sinner simply accepts the gift through faith. For Luther the folly of indulgences was that they confused the law with the gospel. By stating that humanity must do something to merit forgiveness they promulgated the notion that salvation is achieved rather than received. Much of Luther’s career focused on deconstructing the idea of the law as an avenue for salvation.
d. Deus Absconditus – The Hidden God
Another fundamental aspect of Luther’s theology is his understanding of God. In rejecting much of scholastic thought Luther rejected the scholastic belief in continuity between revelation and perception. Luther notes that revelation must be indirect and concealed. Luther’s theology is based in the Word of God (thus his phrase sola scriptura – scripture alone). It is based not in speculation or philosophical principles, but in revelation.
Because of humanity’s fallen condition, one can neither understand the redemptive word nor can one see God face to face. Here Luther’s exposition on number twenty of his Heidelberg Disputation is important. It is an allusion to Exodus 33, where Moses seeks to see the Glory of the Lord but instead sees only the backside. No one can see God face to face and live, so God reveals himself on the backside, that is to say, where it seems he should not be. For Luther this meant in the human nature of Christ, in his weakness, his suffering, and his foolishness.
Thus revelation is seen in the suffering of Christ rather than in moral activity or created order and is addressed to faith. The Deus Absconditus is actually quite simple. It is a rejection of philosophy as the starting point for theology. Why? Because if one begins with philosophical categories for God one begins with the attributes of God: i.e., omniscient, omnipresent, omnipotent, impassible, etc. For Luther, it was impossible to begin there and by using syllogisms or other logical means to end up with a God who suffers on the cross on behalf of humanity. It simply does not work. The God revealed in and through the cross is not the God of philosophy but the God of revelation. Only faith can understand and appreciate this, logic and reason – to quote St. Paul become a stumbling block to belief instead of a helpmate.
3. Relationship to Philosophy
Given Luther’s critique of philosophy and his famous phrase that philosophy is the “devil’s whore,” it would be easy to assume that Luther had only contempt for philosophy and reason. Nothing could be further from the truth. Luther believed, rather, that philosophy and reason had important roles to play in our lives and in the life of the community. However, he also felt that it was important to remember what those roles were and not to confuse the proper use of philosophy with an improper one.
Properly understood and used, philosophy and reason are a great aid to individuals and society. Improperly used, they become a great threat to both. Likewise, revelation and the gospel when used properly are an aid to society, but when misused also have sad and profound implications.
The proper role of philosophy is organizational and as an aid in governance. When Cardinal Cajetan first demanded Luther’s recantation of the Ninety-Five Theses, Luther appealed to scripture and right reason. Reason can be an aid to faith in that it helps to clarify and organize, but it is always second-order discourse. It is, following St. Anselm, fides quarenes intellectum (faith seeking understanding) and never the reverse. Philosophy tells us that God is omnipotent and impassible; revelation tells us that Jesus Christ died for humanity’s sin. The two cannot be reconciled. Reason is the devil’s whore precisely because it asks the wrong questions and looks in the wrong direction for answers. Revelation is the only proper place for theology to begin. Reason must always take a back-seat.
Reason does play a primary role in governance and in most human interaction. Reason, Luther argued, is necessary for a good and just society. In fact, unlike most of his contemporaries, Luther did not believe that a ruler had to be Christian, only reasonable. Here, opposite to his discussion of theology, it is revelation that is improper. Trying to govern using the gospel as one’s model would either corrupt the government or corrupt the gospel. The gospel’s fundamental message is forgiveness, government must maintain justice. To confuse the two here is just as troubling as confusing them when discussing theology. If forgiveness becomes the dominant model in government, people being sinful, chaos will increase. If however, the government claims the gospel but acts on the basis of justice, then people will be misled as to the proper nature of the gospel.
Luther was self-consciously trying to carve out proper realms for revelation and philosophy or reason. Each had a proper role that enables humanity to thrive. Chaos only became a problem when the two got confused.One cannot understand Luther’s relationship to philosophy and his discussions of philosophy without understanding that key concept."
FYI LTC Wayne Brandon LTC (Join to see) Lt Col John (Jack) Christensen Maj Bill Smith, Ph.D. Maj Robert Thornton CPT Scott Sharon SSG Donald H "Don" Bates PO3 William Hetrick PO3 Lynn Spalding SPC Mark Huddleston SGT Rick Colburn CPL Dave Hoover SPC Margaret Higgins SSgt Brian Brakke SP5 Jeannie Carle Maj Marty Hogan SCPO Morris Ramsey Sgt Albert Castro
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