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Martin Luther in North America  

Mark A. Granquist

The United States as a country was religiously formed by Reformed Protestants, who were later joined by substantial numbers of immigrant Lutherans, Roman Catholics, and Jews. The role of Martin Luther in this religiously varied and pluralistic society has often changed over time, and has depended greatly on the context of those who have written about him. In some periods of time, especially the 18th century, Luther was little noticed or commented about, generally a figure solely in the distant past. In the 19th century, many American writers and scholars took notice of Luther, but often as a past symbol of some reality the author wished to address. Thus, Luther was seen essentially as one of the first modern individuals in the West, standing for religious and personal liberty against the reactionary forces of church and state. Some Protestants noted him for his stance against the medieval Western church and the papacy, which mirrored their own anti–Roman Catholic positions; American Roman Catholics saw him as the cause of the splintering of the true church and the author of all that was religiously problematic. After the Civil War, scholars began to access modern German scholarship about Luther, and the Luther birth anniversary of 1883 was perhaps the high point of his reputation in America. In the 20th century, there were positive and negative developments. On the negative side, two world wars soured Americans on things German, and some saw Luther as contributing to the rise of the Nazis and of the Holocaust. On the positive side, many of Luther’s works were translated into English, and many new historical and theological studies of the reformer were produced in English, along with translations of European works. American Lutherans began to produce substantial contributions to Luther studies, and newer works, even among Roman Catholics, sought to put Luther into his historical and theological contexts.


Martin Luther in Sweden  

Carl Axel Aurelius

In the Swedish history of Christian thought there are various interpretations of the Reformation and of Martin Luther and his work. In the 17th century, Luther predominately stood out as an instrument of God’s providence. In the 18th century, among the pietists, he was regarded as a fellow believer, in the 19th century as a hero of history, and in the 20th century during the Swedish so-called Luther Renaissance as a prophet and an interpreter of the Gospel. This does not necessarily mean that the interpretations of Luther merely reflect the various thought patterns of different epochs, that whatever is said about Luther is inevitably captured by the spirit of the time. The serious study of Luther’s writings could also lead to contradictions with common thought patterns and presuppositions. One could say that Luther’s writings have worked as “classics,” not merely confirming the status quo but also generating new patterns of thought and deed, making him something rather different than just a name, a symbol, or a flag, which sometimes have been assumed. And one can only hope that his writings will continue to work in the same way in years to come. Anyway the reception of the Lutheran heritage in Sweden is well worth studying since it in some ways differs from the reception in other Evangelic countries.


Martin Luther in the German Enlightenment  

Albrecht Beutel

The Age of Enlightenment made an epochal paradigm shift in the assessment of Luther. This upheaval is exemplified in brief case studies from the literature, historiography, and theology of that period. These studies show that the German Enlightenment overcame the fixation on Luther’s theology, which was limited to its own time, while it formed a structural discipleship—doing in that context what Luther had done in his—of Luther. In this way, it could recognize its own historical responsibility with critical autonomy while still invoking Luther’s spirit and character.


Martin Luther, Bible Translation, and the German Language  

Anja Lobenstein-Reichmann

In the history of the German language, hardly any other author’s linguistic work is as closely associated with the German language as Martin Luther’s. From the start, Luther as a linguistic event became the embodiment of German culture and was even elevated as the birth of the language itself; his style was emulated by some, scorned by others. Luther forces one to take a position, even on linguistic terms. The Bible is at the heart of the argument, being the most important work of Luther’s translation. However, it is only one particular type of text in the general work of the reformer. The role that the Bible plays both on its own and in connection with Luther’s other works, as well as the traditions Luther drew on and the way he worked with language, will be examined within the matrix of Early New High German, with all its peculiarities.


Martin Luther and Anti-Judaism and Anti-Semitism  

Christopher Ocker

The uncomfortable question of Martin Luther’s place in the development of modern anti-Semitism is raised by Luther’s status as a national cultural icon after German unification (1871) and by the fact that the Third Reich (1933–1945) perpetrated what is arguably the most violently racist state policy known to human history thus far. Luther contributed to the symbiosis of religious and secular prejudices. The reception of Luther’s anti-Jewish discourse illustrates the gradual diffusion of religious hostility into a society where churches slid from a central position to the margins of social influence. This can only be understood against the backdrop of a long chronology of religious thinking. The long chronology shows that Luther was more a conduit than a catalyst of European anti-Jewish polemic and feeling.


Martin Luther and Lutheran Orthodoxy  

Andreas Stegmann

The theology of early modern Lutheranism was based on Martin Luther. From the mid-16th century to the start of the 18th, the theology developed and taught at Lutheran universities in Germany (in modern research called “Lutheran Orthodoxy”) centered on the Lutheran confession and took place within the institutional setting of church and university created by the Wittenberg Reformation. Luther’s theology was pervasive throughout early modern Lutheranism owing to basic confessional material such as the Luther Bible, Luther’s hymns, Luther’s Catechisms, Luther’s book of prayers, Luther’s liturgies, Luther’s homilies, Lutheran confessions, individual and complete editions of Luther’s works, Luther anthologies, and Luther memoria. This orientation reflects not so much an intensive preoccupation with his person and work and fundamental reflection on his authority, but rather stems from the natural presence of Luther in the Lutheran church and its theology. This reception is tangible not only in intertextual references, such as when his work is mentioned, quoted, or paraphrased, but also in the approach, completion, and content of theological thinking. Lutheran Orthodoxy continued contributing to the theological work of the Lutheran Reformation, especially in biblical exegesis, soteriology, and Christology, but also in anthropology, ecclesiology, and ethics. Although Lutheran Orthodoxy at times abbreviated or went beyond some points of Luther’s thought, resulting in a broad spectrum of diverging theological positions, it largely remained within the framework created by the Wittenberg Reformation in the 16th century. In fact, many theological initiatives of the Reformation did not come to fruition until the post-Reformation period, and many theological problems that had remained unresolved were then clarified. Hence, Lutheran Orthodoxy must be regarded as the legitimate heir and authentic interpreter of the theological legacy of the Lutheran Reformation. Because the potential of the Lutheran Reformation can be seen in Lutheran Orthodoxy, examining it can bring a fresh perspective on the history of the Reformation.


Martin Luther and Justification  

Olli-Pekka Vainio

The doctrine of justification is an account of how God removes the guilt of the sinner and receives him or her back to communion with God. The essential question concerns how the tension between human sin and divine righteousness is resolved. Luther’s central claim is that faith alone justifies (that is, makes a person righteous in the eyes of God) the one who believes in Christ as a result of hearing the gospel. This faith affects the imputation of Christ’s righteousness that covers the sins of the believer. In contrast to medieval doctrines of justification, Luther argues that Christ himself, not love, is the form, or the essence, of faith. Love and good works are the necessary consequences of justification even if they are not necessary for justification. However, the inclination to love and perform good works is present in the believer through Christ, who is present in faith, but these characteristics do not as such, as renewed human qualities, have justifying power. Luther’s doctrine of justification cannot be classified with simplistic categories like “forensic” and “effective” (see the section “Review of the literature” below). Often these terms are used to refer to differing interpretations of justification. However, several recent traditions of scholarship perceive this categorical differentiation as simplistic and misleading. Instead, these terms may well function to designate different aspects of God’s salvific action. In the narrow sense, justification may refer to the forensic and judicial action of declaring the sinner free from his or her guilt. A broader sense would include themes and issues from other theological doctrines offering a holistic and effective account of the event of justification, in which the sinner believes in Christ, is united with Christ’s righteousness, and receives the Holy Spirit. Depending on the context, Luther may use both narrow and broad definitions of justification. Here Luther’s doctrine of justification is approached from a broader perspective. On the one hand, justification means imputation of Christ’s alien righteousness to the believer without merits. On the other hand, faith involves effective change in the believer that enables one to believe in the first place. This change is not meritorious because it is effected by Christ indwelling in the believer through faith. Thus, Christ gives two things to the sinner: gratia, that is, the forgiveness of sins, and donum, that is, Christ himself. The media through which Christ offers his mercy are the word and sacraments. Thus, Luther’s sacramental theology, Christology, and soteriology form a coherent whole. Because justification involves union with Christ, which means participation in Christ’s divine nature, Luther’s doctrine of justification has common elements with the idea of deification.


Promise in Martin Luther’s Thought and Theology  

Gregory Walter

Martin Luther used the practice and notion of promise for theological and practical ends. As a theological notion, promise allowed Luther to work through important problems about God and God’s actions in Christ. Practically, Luther employed promise to understand sacraments, human action, and interpretation of the Bible. What unites these two ends is Luther’s taking promise as a gift of God, albeit a gift difficult to categorize according to the taxonomy of gifts in cultural anthropology. God’s promise is an effective word (verbum efficax), a speech act that does what it says. In other places of Luther’s work, promise denotes an action that priests and ministers undertake in order to communicate God’s word. He used it to articulate Christ’s activity in the Eucharist. Faith can mean many things in Luther’s work, but he frequently sees it as the correlate of promise. This shows that Luther follows the practical use of promise and fidelity in the Stoic tradition in addition to his interpretation of the Bible and his theological heritage. Luther considers promise to point to something God will do in the future or that promise limits God’s power in a way that makes that promise trustworthy. When compared to a “last will and testament,” it signifies a gift to those designated as heirs. In sum, not only does promise offer practical aims for the activity of the church; it also limits and generates theological reflection on God. For Luther, “God does not deal, nor has he ever dealt, with [human beings] other than through the word of promise” (De captivitae babylonica (1520) WA 6:516, 30–33; LW 36:42, translation modified).


Martin Luther and Relational Thinking  

Risto Saarinen

Luther believes that a Christian needs to constitute his identity “outside of himself” (extra se). This is because the justification of sinners and our spiritual existence are based on an external grounding, not on our own properties or contributions. In such relationality, Christians are heteronomous beings. Their actions, desires, and even bodily properties are attributed to them from outside as gift. This relationality is strongly present in Luther’s texts. While Luther employs a rich variety of relational phrases, for instance, “before God” (coram Deo) and “for me” (pro me), he does not employ the concept of relation frequently. When this concept is used, it typically points to a situation in which the person must renounce his old, carnal, and natural properties and seek help from God. The new, spiritual way of life consists of the reception of God’s gifts that are external to oneself. This view is based in monastic theology. Luther is not content with the monastic renunciation of one’s own properties. He employs mystical terminology without, however, aiming at dissolving the human subject in the manner of Meister Eckhart. Instead, Luther thinks that there is a new path of constituting the Christian person as something that is “external to oneself.” While this view differs from medieval mysticism, it can also be interpreted as a certain “intensification” of its aims. Proceeding on this path, the Christian no longer considers his hands, his feet, his choices, his actions as his own contribution. They are rather something that is attributed to him, a passive attachment. Luther’s view of relationality helps to understand what he means by the Christian’s first-person involvement in phrases like “my faith” and “for my sake.” He does not have the post-Enlightenment sense of subjectivity in the manner of Pietism or other individualist variants of modern Christianity. On the other hand, the ideas of passive attachment and the attribution of gift-like properties to a believer enable a robust first-person involvement in faith. Within this framework of relational passivity, faith and its acts are not contributions in the sense of human works. At the same time, the Christian has the ability to receive good gifts and participate in them. There are certain parallels with the Stoic view of oikeiosis, the primary social attachment taught by Cicero and many Christian thinkers. Luther is also well aware of the Augustinian view of divine persons as relations. For this reason, he can also understand in which sense relations can be primary “things” in theology. Sometimes the interpreters of Luther have extended the issue of relationality to cover all kinds of themes that assume a communicative interplay of different parties. Such extension can often highlight adequately the biblical background of an idea that is narrative rather than philosophical.


Martin Luther’s Theology of Authority  

Martin J. Lohrmann

Martin Luther’s reforms involved complicated questions of authority. On one hand, Luther defied the greatest authority figures of his day: the papacy and the Holy Roman Empire; on the other hand, he can be accused of setting himself up as a new authority or of defending the status quo at the expense of more sweeping reform. The theological and practical rationale behind Luther’s views of authority will be investigated. Luther’s critique of power and view of social systems grew out of his theological conviction that God alone rules creation and liberates people from sin and death. Because the Bible is the primary place of Christian knowledge for who God is and what God does, Luther’s view of scriptural authority also requires examination of the principles Luther developed to help Christians understand and live out their faith in biblically grounded ways. On this point, Luther had to address critiques from Rome that he interpreted the Bible subjectively and individualistically, even as he sought to curtail this same tendency among more radical reformers. Luther’s biblical interpretation uniquely combined elements he received from late-medieval monastic life, scholastic theology, and humanist scholarship. How these theological and scriptural influences informed Luther’s conflict with papal authority will be examined. As has often been remarked, Luther did not set out to attack the papal church. Nevertheless, his Ninety-Five Theses (1517), which questioned the theology and practice surrounding the sale of indulgences, invited questions of papal authority with respect to money, the penitential system, and the afterlife. Early opponents of Luther like Sylvester Prierias and John Eck quickly identified such affronts to the authority of the church hierarchy and its dominant theologies, turning the discussion of indulgences into a broader controversy about papal authority. With writings including To the Christian Nobility of the German Nation concerning the Reform of the Christian Estate and Prelude on the Babylonian Captivity of the Church (both written in 1520), Luther confirmed the depth of his critique, which further escalated issues of authority related to theology, biblical interpretation, ecclesiology, and politics. By what authority could an Augustinian brother and small-town university professor make such bold assertions? Luther believed that his job to serve as pastor and professor made him duty-bound to focus on central matters of faith, even if the institutional church opposed his insights. His method of biblical interpretation and view of church authority extended to reforms concerning “the office of the keys,” a historical term that, in a broad sense, describes the scriptural foundations of authority within the church and, more narrowly, refers to the particular means by which sins are forgiven through the church’s ministry. Finally, these challenges took place in the context of a politically established European Christianity known as “Christendom.” Luther therefore also addressed how the spiritual message of the gospel related to the political realities of his day. His approach to this topic—also visible in the work of his colleague Philip Melanchthon—offers a perspective that is at once specific to the early modern period and stands as an enduring contribution to European political theory. In summary, Luther’s multifaceted engagement with questions of authority provides a fascinating matrix through which to explore and understand his work.


Martin Luther’s Theological Aesthetics  

Mark Mattes

Theological aesthetics is the theory or view of beauty in relation to God, including how the senses bear on or contribute to matters of faith. It has a long and important tradition in all forms of Christian faith, since this faith affirms that God is beautiful and therefore desirable. In both the Eastern and Western churches, views of beauty have appropriated criteria not only from the Bible but also from pre-Christian antiquity, borrowing from Pythagoras, Plato, Aristotle, Plotinus, and others. These views tend to see beauty in metaphysical terms, that is, that the core of reality is to be understood on the basis of not only being, truth, goodness, and unity (the “transcendentals,” defining the reality of all things) but also (with some exceptions) beauty. Interpreting the scriptures, Christian thinkers in late antiquity, such as Augustine, singled out proportion as a criterion for beauty, and the Pseudo-Dionysius singled out light. Thomas Aquinas adopted these two perspectives, rooted in the wider Greek philosophical tradition, and added integrity or perfection as a third criterion. Late medieval nominalists and mystics did not focus on theological aesthetics but the piety and spirituality of “bridal mysticism,” mediated through Bernard of Clairvaux, present in Luther’s training in the friary, facilitated these views for Luther. Luther appreciated aspects of this metaphysical tradition, such as the role of mathematics as indicating humanity’s eternal destiny or the cosmic role of proportion in musical intonation and rhythm. However, he was more powerfully influenced by other developments in the late Middle Ages, seen for instance in Jean Gerson, which heightened the affects over the intellect, intellectualizing beauty less and acknowledging how beauty moves and transforms people. He rejected that aspect of the tradition which was apt to view beauty as an end goal of an itinerary of spiritual transformation into more godlike traits, a “theology of glory.” For Luther, God is the primary actor in the story of human salvation, not the human. God’s work of humbling humans “turned in upon themselves” is anything but beautiful: it is painful, indeed deadly, for “old beings.” But God’s proper work of regenerating and renovating humanity, including awakening human senses to “innocent delight,” is most beautiful indeed. The justification of sinners before God is due to their being “adorned” in Christ’s beauty, his righteousness, empowering them to cooperate with God in God’s ongoing “poetic” creativity. As bearing human sin, Christ subverts the standard medieval criteria of proportion, brightness, and integrity. But because Christ assumes the consequences of sin and sin itself and takes it away, sinners through the “happy exchange” receive the beauty proper to Christ. Through the renewal effectuated by the word, humans receive creation as gift and are genuinely awakened to its beauty, similar to the beauty that God made it originally. As new creatures, believers’ desire is reoriented to desire what God desires. While it is not a central concept (he devotes no treatises or disputations to it), it colors how we understand his view of justification and his view of human receptivity and gratitude. It has important ramifications for worship, the arts, and life.


Martin Luther and Ontology  

Dennis Bielfeldt

Although many have interpreted Luther as “anti-metaphysical” and therefore unconcerned with the question of being, careful scrutiny of his texts shows otherwise. Trained at Erfurt to read Aristotle in the via moderna tradition, Luther did have ontological and semantic convictions that are displayed throughout his work, but especially in his disputations dealing with Trinitarian, Christological and soteriological issues. While rejecting as idolatrous the human attempt to grasp the summum bonum through natural reason, Luther nonetheless assumed that God’s revelation in Christ has ontological implications. The Finnish School of Luther interpretation, founded by Tuomo Mannermaa, has done a great service for Luther research by highlighting the motifs in Luther of Christ’s real presence in the justified believer and the presence of God’s love in faith. Although the Aristotelian categories available to Luther were inadequate for conceiving the paradoxical presence of the infinite in the finite, Luther did not thereby adopt a relational ontology more characteristic of the late 19th century than of his own time. Instead, he simply regarded as true what his philosophical categories could not fully conceive: just as God became a human being while remaining God, so too do humans become God while remaining human. While the Finnish scholarship highlights Luther’s use of participatio in speaking of the presence of the divine in the justified believer, Luther did not mean thereby that human beings are essentially transformed into God, but rather that they are, in faith, profoundly interpenetrated by the divine. Luther’s discussion of the nova lingua of theology connects to the “real-ontic” presence of Christ in the believer. As a good nominalist, Luther understood that sentential truth presupposes ontology. While everyday language, the language of philosophy generally, has truth conditions that can be articulated in terms of the existence of particular substances and their particular qualities, things are not so clear for the language of theology that speaks of the Trinity, incarnation, and the presence of God in the world and particularly in the life of the believer. How is this language constituted so that the real presence of the divine can be spoken with meaning and truth? While Luther assumes the extensionalism of nominalism when speaking philosophically, it is not clear that this is the case when he speaks theologically. Luther understands that language itself must be profoundly changed in order to grasp and state the reality of the infinite in the finite. Whether this change can be understood on the horizon of an extensionalist semantics is an open question.


Emotions and Experience in Martin Luther  

Pekka Kärkkäinen

Martin Luther’s view of emotions is firmly based on traditional language. He prefers to use affect as a general term for emotional phenomena, which includes general inclinations of love and hate, which involve more incidental emotions such as joy and fear. In general terms, emotions always have a cognitive content, although they are for Luther more than mere cognitions. In some cases, Luther even enjoins a cognitive manipulation of unwanted emotions, using traditional forms of piety, such as meditation on Christ’s sufferings. In the healing of emotions both in the spiritual and in the natural realm, music has a prominent place for Luther. The main cognitive source of spiritual emotions for Luther is the Word of God, dispensed by God himself in the scripture as the supreme rhetorician. Luther also noted the social nature of emotions. In particular, he appreciated the innate emotional bonds between the members of the family as God’s means for securing the well-being of humankind. The emotions are so deeply embedded in human nature that all the saints and even Christ himself were not without them. Luther’s ideal is not Stoic apatheia, but rather a moderation of emotions. Luther seldom attributes genuine emotions to God. He considers biblical language on God’s anger as pointing to his future judgment rather than any present state of mind. Luther intimately connects faith, which grasps the promises of the Gospel and creates the certainty of salvation, with human emotional life. This has a double effect on the emotions, providing comfort against the fear caused by sinfulness and external adversities as well as creating spiritual joy and peace of mind. Fear of God is an ambiguous emotion for Luther. The right kind of fear connected to reverence is essential to Christian life, and a similar fear should be felt for parents and authorities. Faith creates joy, which drives away fear, but the remaining sinfulness means that a certain amount of fear remains in this life. Fear and joy are dynamically complementary in Luther’s view, and he accuses his adversaries of preaching false security, which gets rid of the fear by denying the inherence of sin and mortality in human life. As with emotions, Luther adopts the traditional terminology of experience but develops it in a creative manner. Experience of God’s both negative and positive presence is essential for theology, especially for understanding the true meaning of the scriptures. However, in comparison to scripture, experience is insufficient in spiritual matters.


Martin Luther's Views on the Body, Desire, and Sexuality  

Jennifer Hockenbery Dragseth

In the 21st century, philosophy of biology and studies in sexuality are dominated by the contrasting views of idealist deconstructionism and materialist naturalism. Not unlike the nominalists and scholastic realists of Martin Luther’s day, contemporary philosophers, scientists, theologians, and sociologists debate whether human constructs form all that is known or if the material world gives rise to truths about bodies, desire, and sexuality. In the context of the medieval debate, Luther rejected philosophy as an adequate discipline in the most important discussions concerning human nature. He turned away from speculative philosophy to focus on evangelism of the Gospel. The heart of Luther’s reformation was his insistence on the truth of the Incarnation and the justifying grace of God given through Christ’s death and resurrection. Luther’s evangelical proclamation, rooted in the Gospels, the letters of Paul, and in the early fathers of the church, especially Augustine, reoriented many issues of the medieval church, including views concerning the body, desire, and sexuality. Luther’s understanding of the Incarnation had specific ramifications for his views concerning the body, sensuality, desire, and sexuality. From Luther’s reading of scripture and his pastoral and familial work in the world, he came to expound that humans are bodily creatures with physical needs, driven to provide for these needs by desire. Human need for relationship is also driven by desire. As Christ befriended, healed, fed, and washed the bodies of those he met, so too the Christian is called to human relationship with others and the bodily service of the neighbor. This is also true in romantic relationship, which has a bodily element for Luther, who rejected sexual abstinence as a human virtue. Luther’s understanding of justification is critically important to this discussion. Luther knew that sin wreaks havoc in all human relationship, including loving sexual relationships. Because sin, for Luther, is centrally a problem of unbelief, a problem that manifests in false pride or despair, the solution to sin is not the law but faith in God’s redeeming grace. What justifies desire and sexuality is not obedience to the law but faith, which allows God’s love to flow from the lover to the beloved. While a civic use of the law can aid lovers who seek to know how best to care for each other, it is by faith that the lovers’ desire is justified. Indeed, through faith, the lover’s desire for the beloved becomes utterly for the beloved’s sake, a desire that teaches the lover about the absolute love of Christ. In this way, marriage, including the mutual sexual desire of the spouses, is a schoolhouse of faith, which while ever sinful is also justified. Luther has no doctrine or treatise specifically on bodily desire and sexuality. An attempt to create such a doctrine would be wrongheaded. However, Luther’s theological claims concerning the Incarnation and God’s justifying grace through Christ reframed the discussion of these issues in his day. Contemporary discussion and debate about sexuality would profit from a careful examination of Luther’s re-formation of the discussion of these issues.


Martin Luther on Marriage and the Family  

Merry Wiesner-Hanks

Marriage was at the heart of Martin Luther’s break with Rome and the Reformation that followed. He preached sermons praising marriage beginning in 1519 and several years later wrote his first formal treatise attacking the value of vows of celibacy and arguing that marriage was the best Christian life. In 1525 he followed his words by deeds and married a nun who had fled her convent, Katharina von Bora. What started as a marriage of principle and mutual esteem became one of affection and deep emotional bonds. Luther continued to attack the celibate life of Catholic clergy and nuns and to celebrate marriage as a godly estate throughout his career, in sermons, formal treatises, lectures, advice manuals, letters, comments on legal cases, and casual conversation. In all of these, he both praised marriage and family life and commented on its burdensome side, moving from theoretical speculations while he was a celibate monk to reflecting on his own experiences as he became a family man, though his basic theology of marriage did not change much after the early 1520s. His words were direct and blunt, even in formal treatises. Sexual desire was inescapable for all but a handful, he argued, so should be channeled into marriage. Vows of celibacy should be rendered void, and monasteries and convents should be closed or much reduced in size. He agreed with St. Augustine on the three purposes of marriage, in the same order of importance: the procreation of children, the avoidance of sin, and mutual help and companionship. He praised spousal love but asserted that the ideal of reciprocal love in marriage was not an ideal of equality. Proper marital households were hierarchical, for the wife was and had to be the husband’s helpmeet and subordinate. Bearing children was the “precious and godly task” for which women were created, he wrote, and death in childbirth and even the deaths of children were part of God’s plan, though he himself was devastated when his twelve-year-old daughter died. As cities and territories in Germany and then beyond became Protestant, they passed marriage ordinances and established institutions to regulate marriage, turning to Luther for advice on such issues as divorce, desertion, secret engagements, and parental consent. In making their decisions, judges slowly applied the new Protestant ideas about marriage, which people also learned about through sermons, artwork, and pamphlets. In general, however, other than clerical marriage, actual Protestant marriage patterns were not that different from Catholic ones. They fit with secular values as well, for rural and urban residents of all religious persuasions regarded appropriate marriages and stable families as essential to the social order. Recent scholarship has generally rejected earlier views that the Protestant Reformation by itself brought about dramatic change—for good or ill—in marriage and instead noted ways in which the reformers, including Luther, built on ideas and practices that were already there, especially in the middle-class urban milieus in which most of them grew up.


Martin Luther and Monasticism in the Later Middle Ages  

Eric Leland Saak

When Martin Luther entered the Order of Hermits of St. Augustine in July of 1505, he entered a world that had been shaped by the diverse and varied monastic culture of the later Middle Ages. Luther became a new man in Christ by donning his monastic habit and very quickly rose to positions of responsibility within the order, first as a doctor of theology and then as district vicar. As professor of the Bible at Wittenberg, Luther was also the pastor of the parish church and, in this context, initiated a pastoral concern with the practice and theology of indulgences that was to set off what has become known as the Reformation. His critique was that of a late medieval Augustinian Hermit. Yet Luther had not been inculcated with the theological or spiritual traditions of his order. Consequently, his early theological development was conditioned by the Franciscan tradition (e.g., Ockham) more than by the Augustinian, even as he eagerly studied the works of Augustine himself. Nevertheless, when Luther came into conflict with the papacy, he remained an obedient friar. The origins of his Reformation, therefore, must be analyzed in the context of his monastic life and the monastic culture of his world. Unfortunately, scholarship has devoted little attention to the monastic world Luther entered. While there has been much debate for over a century over the extent to which Luther inherited his Augustinian theology from members of his order, the order as such has receded into the background, with the focus being on abstract theological positions. Further research on Luther and the late medieval monastic world has the opportunity to shed new light on the development of Luther’s theology, going beyond the debate over continuity. When Luther stood before Emperor Charles V at Worms in 1521, he did so as Brother Martin Luther, a faithful, obedient, observant Augustinian Hermit. He remained such even as he published his harsh critique of the compulsory nature of monastic vows, while he nevertheless still gave validity to living the monastic life, providing one did so freely. He broke from his monastic past only in 1524 when he finally took off his habit and then, less than a year later, married Katharina von Bora. With Luther’s marriage to Katie, he put his monastic life behind him. To understand Luther’s early development, therefore, we cannot rely on his own later reflections but must return to analyze anew the historical context of that development, and that context was his monastic life and the culture of late medieval monasticism.


Martin Luther’s Teaching on Sin  

L'ubomír Batka

Martin Luther did not write a specific treatise solely on sin. Nevertheless, the topic of sin is important to him. There are very few treatises where the topic of sin does not appear, as there are few treatises where Luther would not use Scripture as the base for his argumentation. Luther’s hermeneutical preconditions for development of the doctrine on sin are both Old Testament and New Testament passages. The beginning of Luther’s doctrine of sin is tied to his discovery of Augustine’s anti-Pelagian writings during his “Lectures on Romans” (1515–1516). Luther equated concupiscence with original sin and reasoned about human passivity in the process of salvation. With the formulation of new reformational theology, the emphasis on original sin as the corruption of bodily and spiritual powers in its universal, total, and radical aspect grew. Luther came to the conviction that peccatum radicale is unbelief in God, a distrust in Christ’s promises, as clearly expressed in his treatise “The Freedom of a Christian.” The reformer did not develop his teaching on original sin from some sort of “original state theology.” A helpful tool to approach Luther is to use the parable from New Testament (Matt. 7:16–20 and 12:33, Luke 6:43–45) about a good tree bearing good fruits. This motive became the central place in the iconographic depiction of the process of salvation by Lucas Cranach’s woodcut Law and Grace (1529/1530). In its illustrative power it offers generally understandable conclusions and is pedagogically effective: good works do not make a good man, but a good man does good works; evil works do not make a wicked man, but a wicked man does evil works. Under the law, the sinner is entirely and totally without good fruits coram deo. Luther became firmly convinced that the true nature of sin is to be found entirely in peccatum radicale and not in peccatum actuale. The essence of the “root sin” is the disobedience to the first commandment and unbelief as lack of trust in God’s promises. Luther was rather unspeculative on the question about the origin of sin. His radical perspective related to sin has the advantage of being able to point to the tragical effect of sin on human beings bearing “fruits of sin”, making them captive to self-destructive conditions as perdition. Luther’s doctrine of sin is holistic, and it formed his homiletical, catechetical, and pastoral language with the conviction that “making sin great” is inseparably connected with exalting only God’s grace and salvation only in Christ only through faith.


Martin Luther, History, and Its Meaning  

Curtis L. Thompson

In relation to Martin Luther, the topic of “history and its meaning” is necessarily imprecise. It can refer to his personal understanding of history and its meaning. It can refer to the history and meaning that Luther himself made as a result of especially his theological work. And it can refer to the history and meaning that came after Luther and was influenced by him. Therefore, some nuance and refinement are called for in dealing with this complex topic. Luther in his own way was immersed in the topic of history and its meaning. He did not devote much of his writing and speaking explicitly to a kind of “philosophy of history.” However, he wrote and spoke much about the dynamic affairs of God, human beings, and the world, and he could not have done so without conducting his discussion of such events within a comprehensive theological framework that provided an ultimate horizon of meaning. Some explicit claims that Luther made on history and its meaning can be identified, e.g., that it provides lively examples by which the common person could more readily grasp truths that were less effectively communicated by discursive language. From these claims can be articulated a general overview of Luther’s stance on why history and its meaning were to be taken seriously. Besides the knowledge that can be gained about this topic by marshalling Luther’s explicit claims, additional insight can be garnered through a more indirect approach. Much more awareness can be gained into Luther’s view of this topic by turning to the implicit claims that can be discerned within Luther’s theological formulations. This can be done by considering Luther’s theology from various vantage points. Taking different perspectives on his theological understanding can result in obtaining further knowledge into his view of history and its meaning, e.g., that it is marked by paradoxicality, sacramentality, complexity, intensity (of meaning), and totality (of scope). The meaning of history is never completed in the past or the present; past and present meanings continue to be brought into fuller form in the future. Therefore, this theme has not been treated thoroughly until it has included an account of Luther’s impact in this area on future thinkers. The legacy of Luther’s view of history and its meaning is expansive. A report on this aspect of the issue must necessarily be limited. Even a selected narrative, however, can provide a sense of the truth that history’s meaning is an ever-unfolding affair.


Martin Luther and Economic Life  

Philipp Robinson Rössner

Martin Luther is often considered, by historians, theologians, and economists alike, to have had no, primitive, or antiquated knowledge on economic matters. New research has suggested the opposite. Luther’s economic insights were deep, sharp, and modern and even carry much relevance for today. The misinterpretation of Luther as a medieval ignoramus shouting helplessly against the forces of emerging capitalism of his day rests on a double misconception. First, it is often assumed that capitalism broke through in the early Luther age (1480–1520s). But at that time, the German economy, which served as a source for inspiration to Luther, contracted: incomes, output and real wages went down after 1500. Moreover, capitalism had been there for centuries when Luther came forth. Secondly, Luther’s dismissal as a contributor to modern economic knowledge also rests on a decisive misconception of what “modern” economic knowledge entails. Only if we define “modern economics” as neoclassical economics, i.e., the post-1940 academic mainstream consensus in the Western world, based on the assumption of perfect competition, fully transparent information, rational actors, and a free-market economy, does Luther’s economic vision appear out of tune. How could Luther have been ignorant of the rise of the new economy when there was no such rise at his time, or “modern” economic knowledge when neither this type of knowledge nor a modern neoclassical vision of the economy existed?


Martin Luther in Pietism  

Carter Lindberg

Pietism, the major Protestant renewal movement in the 17th and 18th centuries, sought to bring the head into the heart, to recover an experiential-expressive faith, to continue Luther’s reform of doctrine with reform of Christian living, to complete justification by sanctification. Hence Pietism understood itself as “the Second Reformation,” as the “church always reforming.” The leading figures of Lutheran Pietism understood themselves as true followers of Luther. Johann Arndt’s True Christianity (1605–1610), one of the most influential writings of early modern Protestantism, appealed to the young Luther’s esteem for late medieval mysticism, and emphasized Christian religious experience. Philipp Jakob Spener, “the Father of Pietism,” wrote the programmatic tract for Lutheran Pietism, Pious Desires (1675), as a “foreword” to a collection of Arndt’s sermons. Spener, who had extensive knowledge of Luther’s writings, called for improved pastoral formation and increased lay participation in the church (priesthood of all believers) through gatherings for prayer and Bible study (collegia pietatis). He supported his program by appeal to Luther’s emphasis upon living, active faith in Luther’s “Preface to Romans” and “Preface to the German Mass.” Unlike “radical Pietists,” who despairing of renewal separated from the established church, Spener was convinced that God would provide “better times” for the church as it was renewed from within (the ecclesiola in ecclesia). Spener’s call for spiritual and ethical renewal, praxis pietatis, was sharpened by his follower, August Hermann Francke. Francke’s struggles with doubts of God led to his conversion experience in 1687, his so-called Busskampf, experienced as a rebirth. From this Francke introduced into Pietism the concern for a once-for-all datable conversion or rebirth that would initiate a life of progressive sanctification. Francke’s new emphasis upon progressive sanctification toward perfection departed significantly from Luther’s dialectical theology, which understood the Christian as sinner and righteous as the same time (simul iustus et peccator). On the other hand, Francke continued Luther’s emphasis upon the Bible and strove to make the Bible as accessible as possible to the laity. A professor of biblical languages at the new University of Halle, Francke corrected the Luther translation through his own highly skilled historical-philological exegesis and in the process influenced succeeding generations of biblical scholars. A third-generation Pietist leader, Nicholas Ludwig von Zinzendorf, one of Francke’s students at the University of Halle, created a vibrant Pietist community on his estate when he welcomed Protestant refugees from Moravia in 1722. Although not a trained theologian like his predecessors Spener and Francke, Zinzendorf followed the Lutheran emphasis upon atonement as the basis for justification before God. He supplemented Luther’s theology of the cross with his experiential “heart-religion” (Herzensreligion); Christians must have Christ in their hearts, not just their heads. Lutheran Pietists used Luther selectively to advance their understanding of the practice of piety.