Recently I read this book which has greatly influence my spiritual walk. Luther is such an incredible man who was used by God in some incredible ways. Five centuries later, his life and work still resonates clearly. Here are some of my thoughts and research from the life of Luther. Oh, for great biographies on his life check out Bainton's Here I Stand and Oberman's Man Between God and the Devil.One year after his famous posting of the Ninety-five Theses, Martin Luther penned a short work which would eventually form his position concerning justification by faith alone. This work is referred to as the Heidelberg Disputation and within the text of this document his “theology of the cross” is revealed. However, before the theological implications are brought forth and the examination of them, let the historical context be revealed first in order to cast further light upon this subject.
The Early Years
The life of Martin Luther life could be compared to that of the apostle Paul. Both men started off their “careers” in the midst of a certain religious group only later to repudiate the practices and beliefs they originally had been taught. For the apostle Paul this was of course the life of a zealous Pharisee. For Martin Luther this was the eventual and painful break with the Roman Catholic Church. Respectively, both men being divinely empowered shook the world of their modern day.
In the opening paragraph of his paramount biography on Luther, Roland H. Bainton cleverly introduces Luther as
The man who thus called upon a saint was later to repudiate the cult of the saints. He who vowed to become a monk was later to renounce monasticism. A loyal son of the Catholic Church, he was later to shatter the structure of medieval Catholicism. A devoted servant of the pope, he was later to identify the popes with Antichrist. For this young man was Martin Luther.[1]
According to Martin Luther’s prolific biographer, Heiko A. Oberman "Luther was born in the center of the county of Mansfeld, in Eisleben, a small town with a population of no more than four thousand, situated about seventy miles southwest of Wittenberg and some sixty miles northeast of Erfurt."[2] Although the exact date of Luther's birth has come under some slight disagreement, a great deal of evidence points to the date which Luther's close friend, biographer, and colleague, Philipp Melanchthon had set - the date, November 10, 1483.[3]
Luther was the son of Hans and Margaret Luther. His parents had a profound impact upon young Martin. The education he received at home was fleshed out in his later life. For example, the way he disciplined his own children was shaped by how he was disciplined as a child. According to Oberman, Luther felt as if his upbringing was "strict but not unfeeling." It was his upbringing that shaped and molded the direction in which he would eventually follow: the monastic life. Luther is quoted as saying, "The serious and austere life they led with me later caused me to enter a monastery and become a monk; but they meant it very well indeed."[4] Oberman succinctly summarizes Luther's early years by stating,
Responsibility, experience with misbehavior, and subsequent punishment were all shaped into concepts which later became so central to the Reformer, and molded - or at least sharpened - young Martin's conscience. It was the way he was raised at home that brought him to the gates of the monastery - but not straightaway.[5]
The Educational Period
Luther started out his academic career in the field of law. He enrolled in the University of Erfurt in 1501. During periods of Luther’s childhood and especially during his time in Erfurt he confirmed to having moods of deep depression. He referred to these states of anguish and painful inner struggles as Anfechtungen[6] or “trials.”
Luther's outbreaks of Anfechtungen never gave warning or indication. They continued to plague him throughout his life. Much speculation exists as to why or when he suffered from these excruciating periods.[7] Bainton indicates that the "precise delineation" is unknown. These periods of Anfechtungen do not point to a single traumatic experience or crisis. However, the drifting nature of these stages proved that there were no definite causes, times, localities or situations. To Luther they overcame him without warning or sign.[8]
For Luther these periods of Anfechtungen were more painful than any other physical ailment he had ever encountered. Because of these painful experiences Luther sought after God all the more earnestly. These periods of Anfechtungen drove him to find respite for his soul. Bainton states,
Luther probed every resource of contemporary Catholicism for assuaging the anguish of a spirit alienated from God. He tried the way of good works and discovered that he could never do enough to save himself. He endeavored to avail himself of the merits of the saints and ended with a doubt, not a very serious doubt or persistent doubt for the moment, but sufficient to destroy his assurance.[9]
Nevertheless, despite his periods of Anfechtungen on September 29, 1502, Luther received his Bachelor of Arts degree from the University of Erfurt. By January 7, 1505, he had successfully completed and received his Master of Arts degree. However, all of his academic preparation was soon to take a drastic change. On July 2, 1505, the twenty-one year old Luther was returning to Erfurt from his hometown after spending some time with his parents when he was caught in a terrible thunderstorm. Fearing death Luther cried out in anguish to Saint Anne, the patron saint of miners, “Help me Saint Anne;[10] I will become a monk.”[11] This event is often referred to as Luther’s “lighting experience.”[12]
Luther’s life was spared, and so he reluctantly took the cowl, much to the dismay of his parents.[13] Against his father’s wishes he enlisted in the strict Augustinian cloister there in Erfurt, a mere fifteen days after he had given his “vow”. Once in the cowl Luther poured every ounce of energy into his new found lifestyle. The life of a monk was vigorous, and Luther energetically carried out his duties. While at Erfurt, Luther resorted to extreme forms of asceticism hoping to gain the favor of God and in essence save himself. He would fast for extended periods of time, pray for several straight hours, and even sleep without blankets to the point where he almost froze.[14] However, salvation and respite of his soul would not come to Luther until his “tower experience” several years later.
In 1510 Luther and one other brother from the Augustinian monastery in Erfurt were sent to the Eternal City, Rome to represent their chapter. It was this trip to Rome that Luther was exposed to the rampant immorality and the grossness of the sins being committed not only in the "holy city" but also among the clergy. According to Bainton this trip for Luther was a vivid portrayal of this Augustinian monk's character. The experiences during his time in Rome reveal much about the man, Martin Luther. Luther himself admitted that he went to Rome with onions and had returned home with garlic.[15] His experience in Rome was only the mere beginning of the rumblings that would take place in his soul, and those rumblings would eventually be felt throughout all of Christendom.
The Events before Heidelberg
In April 1511 Luther moved from the monastery in Erfurt to a small village called Wittenberg. He had been selected to teach theology at the University of Wittenberg. Bainton describes Wittenberg as a mere village compared to Erfurt. Its population was estimated around 2,000 to 2,500. The dominant site in the little village of Wittenberg was the university. In 1511 the university was quite new. Frederick the Wise, the elector of Saxony chose teachers from Augustinian and Franciscan orders to supply teachers hoping to induce its establishment so that it might stand as superior to the prestigious University of Leipzig.[16] It was here at the University of Wittenberg that Dr. Martin Luther, the professor of theology, would spend the remainder of his life.
It was also here at Wittenberg where Luther became quite familiar with a man by the name of Johann von Staupitz.[17] Staupitz played a significant role in the life of Martin Luther. He was the vicar-general of the Augustinian order in Germany. Luther respected this man greatly. His influence and opinions impacted Luther. It was during Luther’s periods of deep spiritual struggles that Staupitz helped him realize the forgiveness of God.[18] Bainton suggests that no other man could have been a better spiritual influence than Staupitz. He comments, "The vicar knew all the cures prescribed by the schoolmen for spiritual ailments, and besides had a warm religious life of his own with a sympathetic appreciation of the distress of another." Luther is quoted as saying, "If it had not been for Dr. Staupitz, I should have sunk into hell." The very character of Staupitz definably shaped the life of Martin Luther.[19]
Luther is probably best known for his postings of his ninety-five theses on the Castle Church doors of Wittenberg on October 31, 1517.[20] These theses attack John Tetzel’s motives and scheme[21] in the employment of indulgences.[22] While being the most famous of Luther’s documents it is probably not one of his most important documents. Rather his theses only set the stage for even greater controversies.[23]
The date was April 11, 1518. Luther had been called to the city of Heidelberg. The trip would be dangerous. By this time Luther had enemies. Four months prior, Albert of Mainz had notified the curia of Luther’s actions. Consequently the religious orders in that region were well aware of Martin Luther and his activities.[24] Staupitz asked him to defend his theology in wake of the controversy which had been stirred up by his posting of the ninety-five theses the year prior. He was to address the German Augustinian order with his views. In defense he was to write out a disputation or an argument concerning the ideas behind and supporting his theology. Basically Luther’s disputation was a basic, foundational thesis of what he truly believed. In addition, Staupitz had requested Luther to not bring controversial topics to the disputation. Consequently, his Heidelberg theses say nothing concerning indulgences of which had obviously been the main thrust of his postings on the castle door at Wittenberg.
Luther’s Heidelberg Disputation is made up of forty thesis statements. The first twenty-eight are theological. The last twelve are philosophical. Throughout the first twenty-eight theses Luther lays out powerful theological concepts such as grace, sin, free will, works of God and man, and the law of God. The philosophical theses are rebuttals against the current scholasticism and natural theology of his day (which he refers to as the “theology of glory”). He puts down Aristotelian reasoning and emphasizes that human wisdom and philosophy of man are foolishness compared to grace and the cross.
Although Luther did not make a distinguishing outline, his theological theses can easily be divided up into four distinct categories. In the first twelve theses Luther deals with the works of man and sin. The following six he discusses the concept of free will and the grace of God. In the next six theses Luther introduces his concept of his “theology of the cross.” In this section he contrasts the “theology of glory” to the “theology of the cross.” The final four theses cover the work of God in the faith of the righteous. Luther’s third section in his theological theses concerning his “theology of the cross” will be the focus of this research.
[1] Roland H. Bainton, Here I Stand: A Life of Martin Luther (Pierce and Smith, 1950; reprint, Nashville, TN: Abingdon Press, 1978), 15.
[2] Heiko A. Oberman, Luther: Man Between God and the Devil (New York, NY: Image Books, Doubleday, 1992), 82.
[3] Ibid., 82.
[4] Luther, Martin, D. Martin Luthers Werke: Kritische Gesamtausgabe, Tischreden [Table Talk] vol. 3. no. 3566b; 416, 24-26; 1537). Luther did not concur that excessive physical force taught young children to be more submissive. Rather Luther felt the kind of discipline which he received while growing up would tend to estrange a child. In his mind the Heavenly Father did not treat his children in such a manner. Although he did not readily agree with the style of discipline that took place during his early years, he did not in any way harbor a bitter or angry spirit.
[5] Oberman, Man Between God and the Devil, 92.
[6] Bainton, A Life of Martin Luther, 19-20. Bainton disregards the arguments which state that Luther suffered from depressant stages attributed to mere adolescence or that he suffered from manic depression. To Bainton these attributive causes seem to overlook some obvious facts. Luther suffered from these depression stages throughout his entire adult life. It was not merely a physical stage related to adolescence. Nor could it have been manic depression for the positions which Luther held proved that he "exhibited a prodigious and continuous capacity" to work competently. For Bainton the plausibility of these arguments is virtually nonexistent.
[7] Oberman, Man Between God and the Devil, 87-88. Speculation has hovered around Luther's periods of intense inner struggle. Luther once reminisced of how he had stolen a nut and received a beating from his mother which drew blood. Psychoanalysts have propounded that Luther's life-long traumatic experiences were due to the fact that his parents used physical force during his childhood, therefore rendering him mentally and emotionally traumatized. However, according to Oberman this view has not sustained support largely in respect to Luther's relationship with his father, Hans who seemed to be the one to rule the house and his son, Martin. For during the times of Luther, women had far less influence than did the male. Oberman comments on the influence a mother would have on her son as “inconceivable or at least irrelevant. For this reason the features of Margaret Luder [Luther] have remained pale and undefined: a simple woman, uneducated and superstitious, nothing more." He goes on to give caution as to this type of psychoanalyzing Luther's background. He states, "Diagnoses of this kind are not only subject to changing scholarly trends but also owe part of their impact to the psychologizing mood of our times."
[8] Bainton, A Life of Martin Luther, 40.
[9] Ibid., 40.
[10] Oberman, Man Between God and the Devil, 93-94. The doctrine of Saint Anne derives from the idea of Immaculate Conception. In this idea Mary the mother of Jesus is thought to be conceived without any trace of original sin or inherited guilt. Therefore her mother, Saint Anne participates in the Virgin Mary (ie. Maryology) and consequently the virgin birth of Jesus Christ (ie. the Incarnation). Later Luther would regard this doctrine as contrary to Scripture. He is quoted as saying, "It also applies to St. Anne, whose feast is being celebrated today, that I cannot find a word about here in the Bible. I believe that God left this unmentioned so that we would not seek out new holy places, as we are doing now, running to and fro and thus losing sight of the true Savior, Jesus Christ." (Luther, Martin, D. Martin Luthers Werke: Kritische Gesamtausgabe, Abteilung Werke, vol. II. 475, 11-15; 1527). Luther's appeal to Saint Anne however was not uncommon in his day. Saint Anne was the patroness of miners and so Luther probably grew up with relative familiarity to her "presence." Oberman gives insight into Luther's invocation of Saint Anne in that his vow was grounded in the religious milieu of his day. He comments that "[t]he very normalcy of [Luther's] reaction later made both his critical evaluation and his Evangelical solution intelligible, viable, and liberating to so many.
[11] Ibid., 92-93. Oberman observes that Luther's current environment was responsible for much of his decision to pursue the monastic lifestyle. However, he does not readily deny the fact that it was in fact Luther's "individual decision" to enter the monastery. His current situation and childhood upbringing did not necessitate or direct him to the monastic life. He observes that Martin was the only Luther child to wear the cowl. Oberman would not say that Luther’s "thunderstorm experience" was “the” determining factor. Rather, in retrospect Luther's current circumstances played a vital role in his pursuit of becoming a monk. One has to remember that making such a vow was not uncommon in Luther's day and age. What he had been taught while growing up was in sync with the religious temperature of that time.
[12] Bainton, A Life of Martin Luther, 25. Luther himself affirmed the fact that his "lightning" experience was a divine call. It was a call that he could not avoid. Bainton surmises that Luther could not break this "vow" lest he be considered disobedient. Yet, this experience was against Luther's will and that he "under divine constraint" was compelled to take the path towards monasticism.
[13] Ibid., 27. According to Bainton the reason for Luther's pursuit of the monastic life was a reason similar to everyone else who pursued the same lifestyle. It was to save his soul and find peace with God. The way of the Catholic Church brought Luther absolutely no satisfaction or respite for his raging soul. Therefore, another prescription was required which for Luther resulted as life in a monastery.
[14] Ibid., 34. Bainton quotes Luther in reference to his strict adherence to such drastic procedures. "I was a good monk, and I kept the rule of my order so strictly that I may say that if ever a monk got to heaven by his monkery it was I. All my brothers in the monastery who knew me will bear me out. If I had kept on any longer, I should have killed myself with vigils, prayers, reading, and other work."
[15] Ibid., 36-38.
[16] Ibid., 39.
[17] Oberman, Man Between God and the Devil, 101-02. Johannes von Staupitz was a dear close friend to Luther. Luther referred to Staupitz as in Christo suavissimo Patri, (Luther, Martin, D. Martin Luthers Werke: Kritische Gesamtausgabe, Briefwechse [Correspondence], vol. l, 1.257, 2;25 Nov 1518) or "most beloved father in Christ." When Staupitz died on December 28, 1524, Luther was devastated. According to Oberman the pain was so sharp that Luther never referred to Staupitz for seven years. It was not until his paternal father, Hans died on May 29, 1530 did Luther begin to talk about Staupitz once again. The impact which Staupitz left made an indelible impression upon Luther which would last a lifetime.
[18] Bainton, A Life of Martin Luther, 16. Luther was devoutly religious. Religion characterized his life. The most agonizing tribulations in his life which have captivated many his biographers were merely to Luther trivial compared to his "inner upheavals of his questing after God." Luther felt as if could not satisfy God in any way. The justice of God to him was always damning and condemning. There was never a moment was the righteousness of God was not being carried out. For Luther this presence was continual.
[19] Ibid., 39-40.
[20] James Atkinson, Martin Luther and the Birth of Protestantism (Baltimore, MD: Penguin Books, 1968), 150. Concerning Luther's ninety-five theses Atkinson remarks, "These Ninety-five Theses are strangely uncoordinated, rather remote and academic, not well thought out, even disappointing, compared with the mighty writings whose thunder was to reverberate throughout Christendom. Luther was quite shocked when the matter was taken out of his hands, and what had been intended as an academic disputation among scholars was literally shouted from the house-tops. He grumbled and said that if it had been a criticism of indulgences they wanted he could have written a proper one, but that had not been his purpose. It should always be remembered that the Theses are pithy aphoristic Latin paradoxes, such as were normal to academics discussing issues at universities."
[21] The sale of indulgences was not allowed in electoral Saxony. The reason being was Frederick, Saxony’s elector prohibited Teztel from distributing them. Teztel’s actions were directed by Albert, the elector of neighboring Mainz. It was Teztel’s action which troubled Luther and led to the eventual posting on the Castle Church doors at Wittenberg.
[22] Ibid., 142. "Indulgences do not mean the same thing to a modern Roman Catholic as they did to a contemporary of Luther's, or to a man a thousand years before Luther. Indulgences were not always discreditable. In the early Church, lapse into sin involved separation from the fellowship. Re-admission was gained by public confession before the congregation and true repentance shown by certain 'satisfaction', a word found as early as Tertullian (d. 220) and Cyprian (d. 258). These satisfactions might take the form of fasting, or alms-giving, or the manumission of a slave, depending on the nature of the sin and the status of the sinner, but they were always imposed by the congregation in the interests of the sinner and for his salvation. The nature of the satisfaction was always open to mitigation or even abolition on merciful grounds, if the congregation thought fit, in the light of a penitent's sincerity, or sickness, or any other material or spiritual change in his condition. These gracious and pastoral mitigations were the honourable beginning of the system which came to be known as indulgences and they must be reckoned as sound psychological and spiritual practice."
[23] Bainton, A Life of Martin Luther, 15. Luther had a deafening impact upon the Reformation, the reason being was that it added to the disintegrating milieu which had already begun long before Luther arrived on the scene. The temperature was ideal. Nationalism was breaking down the political ties of the day while the Reformation broke down the religious. The Roman Catholic Church was corrupt with its offices being characterized by the "secularized, flippant, frivolous, sensual, magnificent, and unscrupulous." The political, social, and religious scene was divinely orchestrated for the arrival of Martin Luther. It was this man who changed everything.
[24] Loewenich, Walther von, Martin Luther: The Man and His Work (Minneapolis, MN: Augsburg Publishing House, 1982), 121.
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