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Besides the great treatises and the German Bible, there are a number of smaller texts by Martin Luther that can be characterized as occasional writings. They can be roughly divided into table talk, letters, and prefaces. The larger part of these was not originally intended for publication. This is true especially of the so-called table talk. Since 1531 guests at Luther’s table took down his remarks and collected them for their own purposes. Only in 1566 did Johann Aurifaber publish his famous edition of Luther’s Table Talk, which shaped the popular image of the reformer. Today scholars are well aware that the complicated history of the transmission of Luther’s table talk makes it rather difficult to hear his authentic voice. Another important genre of Luther’s occasional writings is his letters. Overall, about 2,600 letters from his hand in both Latin and German are extant. Although he rejected the publication of his private letters, the first collections appeared in print during his lifetime. Other letters had been published by Luther himself as open letters (Sendbriefe) for a wider public. Closely related to these are the prefaces and the dedicatory letters to individuals and groups that Luther added not only to his own books but also to those of other authors. Thus he could use his reputation to establish a large-scale publication campaign in favor of the Reformation.

Article

Ivana Petrovic

Ancient Greek religion was a polytheistic religion without a book, church, creed, or a professional priestly class. Due to the extraordinarily rich regional varieties in cult, fragmentary evidence and conjectural interpretations of it, conflicting mythological accounts, and the span of time treated, not a single absolute statement can be made about any aspect of Greek religion and exceptions exist for every general rule stated here. Since Ancient Greeks perceived all aspects of nature as either divine or divinely controlled, and all aspects of individual and social life were thought to be subject to supernatural influence, paying proper respect to the gods and heroes was understood to be a fundamental necessity of life. Since no aspect of individual or social life was separate from “religion,” scholars refer to Ancient Greek religion as “embedded.”1 The closest Ancient Greek comes to the English word “religion” are the noun thrēskeia (“acts of religious worship, ritual, service of gods”) and the verb thrēskeuō (“to perform religious observances”). Basic components of religious worship were the construction and upkeep of divine precincts, statues, altars, and temples, the observance of festivals, performance of sacrifices, bloodless offerings and libations, prayer, hymning, and observance of ritual abstinences and purifications. The closest Greek equivalents to “belief” were eusebeia (“reverent piety,” “respect”) and pistis (“trust in others” or “faith”).2 Both words could qualify a relationship between humans, as well as a relationship between humans and a supernatural entity. Since the Ancient Greeks did not have authoritative or divinely sent books of revelation, there was no script telling them what or whom to believe in and outlining the reasons why. The Greeks did not have professional priests who preserved, interpreted, and disseminated religious norms.3 However, Greek literature is brimming with gods, and the stories about the gods, which they (and we) call “myths,” were not only in all their texts, but everywhere around them: depicted on their pottery, painted on their walls, chiseled on the stones of their buildings.4 In the public space, there were countless divine statues, and the temples, altars, sacred groves, and divine precincts were everywhere around them. Ancient Greeks learned about the gods by hearing, watching, and doing: by seeing their parents perform a sacrifice, by observing them as they prayed, swore an oath, or performed libations, by participating in processions, singing and dancing in the chorus, eating the sacrificial meat in the sanctuaries, and by drinking wine, the gift of Dionysus. Ancient Greeks had no immediate need for theodicy, for the gods could be either benevolent, or angry, and their benevolence was perceived as a sign that the worship the community offered was appropriate, whereas natural catastrophes, crippling defeats in wars, or epidemics were interpreted as manifestations of divine anger, provoked by some human error or misstep.5 Ancestral gods and heroes and the traditional way of worshipping them formed the cornerstone of Greek religiosity.