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Martti Luther

Tekijä: Martin E. Marty

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A minister, historian, and scholar reassesses the life and times of Martin Luther, describing his seminal role in the Reformation; his religious beliefs and fresh interpretation of the human relationship with God; his conflict with Church leaders; and his lasting influence on world history and religion. Martin Marty--professor, author, pastor, historian, and journalist is, in Bill Moyer's words, the most influential interpreter of American religion. In Martin Luther a man of unswerving faith, rooted in his own Lutheran tradition yet deeply committed to helping enrich a pluralist society, brings to powerful life the devout Reformation figure whose despair for a perilous world, felt anew in our own times, drove him to a ceaseless search for assurance of God's love. It was one that led him steadily to a fresh interpretation of human interaction with God as born solely from God's grace and not the church's mediation and to the famous theses he posted at Wittenberg in 1517. Luther's persistence in this belief, and in his long battle with church leaders embellished by rich historical background makes Martyr's biography riveting reading. Luther's obdurate yet receptive stance, so different from the travestied image of fundamentalism we currently face, restored the balance between religion and the individual. Martin Luther is at once a fascinating history, a story of immense spiritual passion and amazing grace, and a superb intellectual biography.… (lisätietoja)
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Näyttää 1-5 (yhteensä 9) (seuraava | näytä kaikki)
Martin Luther, by Martin Marty (pp 196). This quite interesting book is, as noted in its preface, not a history of the Protestant Reformation, but rather a biography of Martin Luther. Notwithstanding that disclaimer, the centrality of Martin Luther to the schism between him and his followers, and the Roman Catholic Church, it includes plenty of information about his theological and practical contributions to that reform movement. Not feeling qualified to summarize this text, fearing errors that might cause condemnation by those learned in this subject matter, I will default to the summary provided by the publisher: “... renowned historian and Lutheran pastor Martin Marty portrays the religious reformer Martin Luther as a man of conscience and courage who risked death to ignite the historic reformation of the Church. Luther?s arguments, including his ?95 theses,? changed the destiny of Christendom, the shape of Christianity, and gave rise to new freedoms in church and state. Marty explores the records left by Luther of his inner struggles and his conflicts with the Holy Roman Empire to find a man engaged in a lifelong passionate search for not only the grace of God, but also for the assurance that it was directed toward each individual.” ( )
1 ääni wildh2o | Jul 10, 2021 |
From the Renaissance reading list. Since I am nominally still a Missouri Synod Lutheran, it seemed appropriate to read this “Penguin Lives” biography. Even though author Martin Marty is a Lutheran pastor, this is a straightforward biography without a lot of theology or speculation on Luther’s motivation. Luther’s early life was not that eventful – except his father, who was what would now be called a mining engineer, didn’t want him to go into the Church and Martin disobeyed him. While a monk, Luther was assailed by Anfechtungen, which Marty notes doesn’t translate well but which means, roughly “doubt in your salvation”. This prompted the initial break, with the denunciation of indulgences in 1517. If you’re not familiar with indulgences, they are linked with the concept of Purgatory; the basic idea goes back to the time of St. Gregory the Great in the 7th century and was formalized at various Church councils over the years. See Dante. “In” Purgatory (although technically Purgatory wasn’t a place so you couldn’t be “in” it) various sins were burned off to make the soul fit for entrance into heaven. “Indulgences” were originally things a person could do to reduce their “time” in Purgatory (again, technically, Purgatory, like Heaven and Hell, is outside of time); these things included reciting prayers, visiting holy sites, and, eventually, buying them. Luther could find no justification in the Bible for either Purgatory or indulgences. I remember in catechism class the words of Christ on the cross to the Good Thief – “I say to you today you will be with me in Paradise” – were quoted to refute Purgatory, since the implication was that the thief would go to Heaven “today”, without any waiting time; however it’s been pointed out that the original Greek is ambiguous – “I say to you, today you will be with me in Paradise” versus “I say to you today, you will be with me in Paradise”. At any rate, at first it wasn’t the idea of Purgatory that Luther was opposed to, but the idea that you could buy your way out of it; Luther decided that the only way to get to Heaven was to accept the freely given Grace of God and no amount of good works on Earth could get you there. (I would note that all this discussion of indulgences and Purgatory is my own; Marty doesn’t explain either, which I consider to be a drawback. However, the “Penguin Lives” series are supposed to be very short biographies and I suppose something had to go.)


At this point (1517) Luther was still trying to work within the Church. His approach was to draw up a list of 95 Theses, mail them to his archbishop, and invite theologians and other interested parties to a debate at the local university in Wittenberg. (Marty notes that the famous story of nailing the 95 theses to the church door can’t be independently attested). These sorts of “monkish disputes” seem to have been fairly common; nobody showed up for Luther’s debate. If the Church authorities had left it at that, it’s likely nothing more would have been have been heard of Luther and his theses. However, the local indulgence peddler, Johannes Tetzel, was outraged and complained to Archbishop Albrecht and Pope Leo X. Tetzel was already annoyed because the local ruler, Elector Frederick the Wise, had a collection of holy relics people paid to see - and they could, of course, acquire indulgences for doing that - Frederick had banned indulgence sellers from his territory because they were the competition. The Theses thus became a local news item, and somehow printers got a hold of the Archbishop’s version (or maybe there really was a copy nailed to the church door) and began distributing copies of their own – essentially the 16th-century version of an Internet meme. During the next four years, there were verbal and printed attacks on Luther, but nothing physical; the Turks were threatening Europe again and the Holy Roman Emperor didn’t want to press the issue with his vassal Frederick. More and more people began converting to Luther’s ideas (it wasn’t called “Lutheranism” yet; instead the term Luther used was “Evangelicals”). From 1517 to 1521, Luther gradually expanded his objections to the Catholic church. At first he wasn’t opposed to the idea of a Pope, or bishops, or sacraments, but only wanted these purified and restored to what Luther thought was their original Biblical purpose; in particular there was no divine admonition to have a Church hierarchy but popes and bishops and priests were appointed by church members as administrators; and the only sacraments were those that delivered the grace of God, namely Baptism and Communion. Since priests had no special status in Luther’s view, any church member could act as one; I remember again from catechism class instructions for baptizing somebody in an emergency. I don’t recall any such instructions for administering Communion, though. Luther, like a lot of Christian theologians, seems to have gotten tied up in fine details over exactly what the bread and wine in Communion were. The crucial point came in 1521 when Luther was summoned to the Imperial Diet of Worms – he was formally granted a safe conduct by Charles V – where his only options would be to recant or not to recant. Here he made the famous statement “I cannot do otherwise, here I stand”. Except maybe not – Marty notes, like the nailing of the theses to the church door, this is not attested by all the witnesses. To be fair, though, as it became clear Luther wasn’t going to recant the Diet dissolved into shouting and chaos so maybe some didn’t hear it. At any rate, the Emperor declared Luther an outlaw – but only after the safe conduct expired. Thus Luther could make his way back toward Wittenberg in temporary safety. As he was doing so, however, he was abducted by a gang of masked “bandits”, blindfolded, and in High Gothic style carried off to an abandoned castle – where he was told to abandon his monk’s habit, put on knightly clothes, let his tonsure grow out, and user the name “Junker George”. Luther’s companions on the trip were apparently privy to this strategy but they never told him the details. While at Wartburg Castle – which wasn’t quite as abandoned as it originally seemed – Luther said he was “drunk with leisure”, which doesn’t seem that likely since he cranked out a prolific series of letters (Luther’s correspondents included various Catholic theologians, which implies the authorities probably knew where he was but had decided to leave him alone), books, and part of a translation of the Bible. (Luther showed his devotion to the idea of salvation by grace by translating a line in one of the Pauline epistles as “we are saved by grace alone” while the original Greek merely has “we are saved by grace”). He also noted around this time that some of the Bible was wrong – New Testament authors misquoted Old Testament passages and while the Old Testament never erred on spiritual matters it was sometimes wrong on temporal ones. He wasn’t sure if Chronicles, Esther, the Epistle of James, or Revelation should be considered canonical, and he thought the best books of the Bible were the Gospel of John and the Pauline Epistles.


He also developed some of his ideas on marriage at Wartburg; he decided to remain celibate himself but noted that it was not necessary for others (he did eventually marry an ex-nun). However, despite not considering marriage a sacrament he was vehemently opposed to divorce. This lead to some rather strange pronouncements later in his life. He suggested that if a wife refused sexual access to her husband, it was perfectly legitimate for him to use the housemaid or any other willing woman. The same freedom wasn’t granted to women, but if a wife wanted children and her husband was impotent she should secretly have relations with someone else – her brother-in-law if possible – and pass the resulting children off as her husband’s. I don’t remember any of that from catechism class. Henry VIII once explored the idea of divorce by contacting Luther through a third party, but Luther opposed it (alternate historians are invited to run with the idea of a Lutheran England); in an even stranger case, Philip of Hesse, an important Lutheran supporter, wanted a divorce from his first wife, Christina of Saxony, complaining that she was a drunkard and stank – although her smell didn’t prevent him from having ten children by her. He wanted to marry Margaret von der Sale and asked Luther if it wasn’t permissible to divorce Christina. Luther first counseled Philip to keep a mistress, then, if he had to have Margaret, to marry her without divorcing Christina – which is what Philip did. Marty reports this was damaging to Luther’s reputation.


As is often the case with revolutionary movements, Luther began to lose control of what he had started (to be fair, he never claimed he was any sort of church leader). Splinter groups included the Anabaptists, who believed that only adults who fully understood the process could be baptized and Antinomians, who took such an extreme view of salvation by grace that they didn’t believe in following any of the Old Testament laws, including the Ten Commandments. Luther at first tried debating – either in public or by letter – but then decided that more persuasive measures were necessary; since Anabaptists liked adult baptism so much, they should be drowned.


Luther’s writing and speeches can generally be described as “forceful” rather than “eloquent” (although one of his opponents described his Bible translation as “sweet”). He was often quite crude in personal matters, going into excessive details on his bowel problems and getting rather erotic in his advice on marriage. Although early in his career he had made remarks sympathetic to Jews, by the end of his life his heart had hardened and he became outright anti-Semitic, advising that synagogues be burned, Jewish houses be razed, Jewish wealth be confiscated, Jewish travel be prohibited, and Jews forced to become field laborers.


To be fair to Luther, despite noted flaws, he never aspired to any temporal power – unlike some of the Anabaptists, who at one point took over the town of Munster and set up a theological dictatorship that included confiscating everybody’s possessions – including their wives. And although he could be pretty crude about sex, he remained celibate most of his life and faithful once he married (he always spoke respectfully about his wife, and made her executor of his estate, a fairly unusual practice at the time.


Clearly one of history’s most influential personages, but with lots of shortcomings. Author Marty sometimes seems intent on portraying the flaws, perhaps rather more so than one would expect from a Lutheran pastor. The book has no illustrations or maps, but none are really necessary; a more serious flaw is there’s no index, which made it difficult to find some things. As mentioned, there could be some more discussion of Catholic doctrine at the start of Luther’s career, but they probably would have made the book too long for the series. ( )
1 ääni setnahkt | Dec 15, 2017 |
Noted historian of American religious history and prolific author Martin Marty provides a brief biography of Martin Luther in the Penguin Lives series. Marty provides an excellent introduction to the life of the church reformer for a broad audience, paying particular attention to Luther’s most influential ideas.

The format of the short biography prevents any detailed examination of Luther’s work (more than 55 volumes of writings) and the complicated details of his evolving relationships with other religious figures. Still, Marty does an excellent job describing the contours of Luther’s conflicts with Rome, his difficult relationship with other reformers, and the political context that prevented religious authorities from quashing the dissent. ( )
  ALincolnNut | Aug 11, 2017 |
Great short biography of a complicated man. There is so much about Luther I love and so much that is utterly repugnant (i.e. patriarchy, politics, antisemitism, etc). Marty does a good job of giving the reformer his due without resorting to hagiography. Well worth the read. ( )
  Jamichuk | May 22, 2017 |
Martin Luther: A Life by Martin Marty. Library section 2 B: Lutheranism, Lutheran Writings. An influential American Lutheran historian and pastor, Martin Marty has written this concise and highly readable biography of Martin Luther, founder of the Reformation. If you don’t know too much about Luther, I suggest you begin with this bio, which explores the record left by Luther of his inner struggles and his conflicts with the Holy Roman Empire to find a man engaged in a lifelong passionate search for not only the grace of God, but also for the assurance that it was directed toward each individual.
Once you’ve read this short volume, proceed to Kittleson’s bio of Luther, and then read some of Luther’s writings beginning with Luther’s Small Catechism and then his Large Catechism and finally Faith and Freedom: An Introduction to the Writings of Martin Luther by John Thornton. These will give you a fine grounding in Lutheranism. Our church library also has Lutheran Questions, Lutheran Answers by Martin Marty, a Q & A book about just what Lutherans believe. An old lady in my former congregation of Faith Lutheran in Ormond Beach, a retired pastor’s wife and by then a widow, suggested I read some Martin Marty when I first started the library at that church 15 years ago. I am so glad I did, and I pass her suggestion along to you if you wish to read the “best of the best” Lutheran writing. ( )
  Epiphany-OviedoELCA | Aug 26, 2011 |
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A minister, historian, and scholar reassesses the life and times of Martin Luther, describing his seminal role in the Reformation; his religious beliefs and fresh interpretation of the human relationship with God; his conflict with Church leaders; and his lasting influence on world history and religion. Martin Marty--professor, author, pastor, historian, and journalist is, in Bill Moyer's words, the most influential interpreter of American religion. In Martin Luther a man of unswerving faith, rooted in his own Lutheran tradition yet deeply committed to helping enrich a pluralist society, brings to powerful life the devout Reformation figure whose despair for a perilous world, felt anew in our own times, drove him to a ceaseless search for assurance of God's love. It was one that led him steadily to a fresh interpretation of human interaction with God as born solely from God's grace and not the church's mediation and to the famous theses he posted at Wittenberg in 1517. Luther's persistence in this belief, and in his long battle with church leaders embellished by rich historical background makes Martyr's biography riveting reading. Luther's obdurate yet receptive stance, so different from the travestied image of fundamentalism we currently face, restored the balance between religion and the individual. Martin Luther is at once a fascinating history, a story of immense spiritual passion and amazing grace, and a superb intellectual biography.

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