Martin Luther was on his way back to school after a visit with his parents in Mansfield, Germany, when he narrowly escaped being struck by lightning.
\n\tHe prayed to Saint Anna, the mother of the virgin Mary, \u201cHelp me, Saint Anna, I will become a monk!\u201d 1 Twenty-one years old at the time, Luther spent the
\n\tnext 15 days in careful self-examination. He lived in a world of deep, existential fear. Despite the disapproval of his father, he applied to enter the
\n\tErfurt house of the observant Augustinian hermits.2\n\t<\/p>\n
\n\tLuther was a dedicated postulant who strove to keep the rule: prayer, fasting, regular self-examination, and confession to a superior as part of his daily
\n\tlife. He was known as an extremely conscientious individual eager to attain assurance of his own salvation. During his novitiate he embarked on a careful
\n\tstudy of Scripture, under the supervision of Johann von Staupitz (1465-1524), vicar general of the Augustinians in Germany and professor for the Bible at
\n\tthe University of Wittenberg. Staupitz recognized a need for study of the Bible in Augustinian monasteries.\n\t<\/p>\n
\n\tIn addition to Bible study Luther was influenced by Gabriel Biel\u2019s Exposition of the Canon of the Mass<\/em>, which encouraged the correct manner of \n\tStaupitz continued to encourage Luther in his theological studies. He invited Luther to teach philosophy to the students in his Augustinian house. It \n\tUpon his return to Wittenberg, he continued to oversee the training of Augustinian novices. He was awarded his doctoral degree in October 1512. In the \n\tBy 1516 Luther was expressing concerns in his sermons about the misunderstanding and abuse related to indulgences. First instituted in the late 1000s Pope \n\tIn 1514 Albrecht von Brandenburg (1490-1545) purchased the office of the archbishop of Mainz, a post he held along with the offices of the archbishop of \n\tWith this revival in selling indulgences, much of Luther\u2019s concern centered on the question of free will. He saw a glimmer of hope that human beings \n\tLuther saw indulgences as providing false security. They did not contribute to active faith resulting in a change of life. His study of the Bible, first \n\tAs part of his intense Bible study, Luther acknowledged an error in the Latin translation of Matthew 4:17. He argued that the humanists were correct that a \n\tLuther pushed the issue of indulgences in a letter he sent on October 31, 1517, to Albrecht of Mainz. Published later as \u201cDisputation on the Value of \n\tFrederick the Wise negotiated with Cardinal Thomas Cajetan, the papal legate and a highly educated Dominican, to insist that Luther be questioned in German \n\tLuther\u2019s battle for individual conscience centered upon the right to form correct theology based upon the authority of Scripture. In the summer of 1519 he \nIn the wake of these meetings, Luther wrote what are considered to be his most influential writings. In the first, Von den guten Werken <\/em>(\tOf Good Works<\/em>), he argued that the Ten Commandments could be kept only by faith alone. When a person knows they are accepted by God, it is a natural \n\tLuther\u2019s polemical writings meant that proceedings against him would inevitably be resumed. On June 15, 1520, a bull threatening Luther with \n\tFortunately for Luther (and unlike Hus a century earlier), his safe conduct was honored. He recognized his precarious situation at the Diet of Worms by \n\tAlthough Luther made many other significant contributions to religious history and thought, most notably the establishment of a separate Protestant Martin Luther was on his way back to school after a visit with his parents in Mansfield, Germany, when he narrowly escaped being struck by lightning. He prayed to Saint Anna, the mother of the virgin Mary, \u201cHelp me, Saint Anna, I will become a monk!\u201d 1 Twenty-one years old at the time, Luther spent<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[310],"tags":[142],"class_list":["post-6340","post","type-post","status-publish","format-standard","hentry","category-january-february-2016","tag-january-february-2016"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/wp-json\/wp\/v2\/posts\/6340","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/wp-json\/wp\/v2\/comments?post=6340"}],"version-history":[{"count":0,"href":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/wp-json\/wp\/v2\/posts\/6340\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/wp-json\/wp\/v2\/media?parent=6340"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/wp-json\/wp\/v2\/categories?post=6340"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/wp-json\/wp\/v2\/tags?post=6340"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n\tcelebrating the Mass and the need for the priest to be at one with God. His sense of his own personal inadequacy contributed to a sense of unworthiness.
\n\tLuther struggled through his first Mass on May 2, 1507. This reflected his inner fears and uncertainties—his anfechtungen <\/em>or tentationes <\/em>
\n\t(temptations)—as he wrestled with his understanding about how salvation could be achieved.\n\t<\/p>\n
\n\tappears that he was a successful teacher. In the autumn of 1508 he was sent to the obscure University of Wittenberg. Before he started his new teaching
\n\tresponsibilities, he first traveled to Rome in 1510. The Augustinian order at the time was divided over reforms proposed by Staupitz. He was sent to Rome
\n\tto put forward the case of the reform movement. While there he was struck by the corruption at the papal court.\n\t<\/p>\n
\n\tautumn of 1513 Luther began his first lectures. He started by lecturing on the book of Psalms. He wrestled with ideas about faith, works, law, free will,
\n\tand justification as he studied Scripture. Luther\u2019s concerns about individual conscience were based upon the right to study and form theology founded upon
\n\tthe study and authority of the Bible.\n\t<\/p>\n
\n\tConcern About Indulgences<\/strong>
\n\t<\/h2>\n
\n\tBoniface VIII issued the first jubilee indulgence in 1300. Indulgences were extremely profitable for the church—something that encouraged a Christian to
\n\treplace something inward with a tangible action. By the time of Luther, indulgences were said not only to benefit the soul of the giver, but also the
\n\tdeceased souls of relatives or friends. \u201cBy the late fifteenth century indulgences had become a major source of income for the church.\u201d3 So it was that in
\n\t1507 Pope Julius II issued a jubilee indulgence to help rebuild St. Peter\u2019s Basilica and pay off his debts to Jakob Fugger, a wealthy German entrepreneur,
\n\twho lent the pope millions.\n\t<\/p>\n
\n\tMagdeburg and the administrator of the diocese of Halberstadt. The cost of securing this third major office placed him heavily in debt to Jakob Fugger. Leo
\n\tX\u2019s renewal of the jubilee initiative created an opportunity to split with the Vatican funds raised. Albrecht appointed the Dominican friar Johann Tetzel,
\n\ta proven salesman of indulgences, whose emotive preaching included: \u201cDon\u2019t you hear the voices of your wailing dead parents and others who say, \u2018Have mercy
\n\tupon me, have mercy upon me, because we are in severe punishment and pain. From this you could redeem us with a small alms and yet you do not want to do
\n\tso.\u2019\u201d4\n\t<\/p>\n
\n\tthrough God\u2019s grace alone could change the will as held captive in the bondage of sin. Increasingly critical of the scholasticism that dominated the
\n\tecclesiastical milieu, Luther openly criticized the sale of indulgences in his ninety-five theses: \u201cThey preach only human doctrines who say that as soon
\n\tas the money clinks into the money chest, the soul flies out of purgatory.\u201d5\n\t<\/p>\n
\n\twith Psalms and then as he continued with lectures on Romans and Galatians, led him to the revolutionary insight: \u201cHe [Luther] interpreted the passages not
\n\twith a scholastic\u2019s eye any more, but from the Bible\u2019s perspective, not on the background of traditional interpretations by church authorities, but within
\n\tthe framework of the whole biblical tradition.\u201d6\n\t<\/p>\n
\n\tbetter translation was \u201cRepent!\u201d instead of \u201cDo penance!\u201d This new translation undermined the whole system of penance. He urged instead that the Christian
\n\tshould live a life of repentance. What is readily apparent is that by this point Luther had now undergone a dramatic and complex conversion process. At its
\n\tcore was his famous realization that it is only by God\u2019s righteousness (Romans 1:17) that a person receives grace.7\n\t<\/p>\n
\n\tIndulgences\u201d,this document was quickly spread across Europe. By February 1518 voices in Rome demanded that his order silence him. Later in August
\n\t1518 he was summoned to Rome for a heresy trial. Fortunately for Luther, Elector Frederick the Wise intervened to assert his authority against both the
\n\tpope and emperor by protecting Luther.\n\t<\/p>\n
\n\tLuther\u2019s Battle for Individual Conscience<\/strong>
\n\t<\/h2>\n
\n\tterritory. Cajetan arrived with the authority to readmit Luther if he should recant, but he was also prepared to excommunicate him as well. In October 1518
\n\tCajetan summoned Luther to Augsburg. During their three-day disputation Luther argued that selling indulgences had no foundation in Scripture. Thus the
\n\tpope had no biblical basis from which to control access to God\u2019s merit and grace.8 Afterward Cajetan demanded that Luther be sent to Rome. Frederick the
\n\tWise refused, insisting that Luther be tried by an unbiased court of scholars, familiar with Scripture, not canon lawyers.9\n\t<\/p>\n
\n\tdebated theology professor Johann Eck from Ingolstadt. This \u201cLeipzig Disputation\u201d began with a debate on indulgences, but quickly moved on to matters
\n\trelated to papal authority. \u201cProvoked by Eck, Luther disputed that the pope\u2019s primacy was grounded in divine right and at the same time he also disputed
\n\tthe infallibility of the church councils: Those might <\/em>not only err, but had certainly already erred, as with the Council of Constance (1414-18), for
\n\texample, in the case of the Bohemian Jan Hus.\u201d10\n\t<\/p>\n
\nthing to live a life of faith. In a second pamphlet, An den christlichen Adel deutscher Nation von des christlichen Standes Besserung<\/em> (\tTo the Christian Nobility of the German Nation Regarding the Improvement of the Christian Estate<\/em>), Luther affirmed the right of secular authorities
\n\tto support the reform of Christianity. Even more significant was his rejection of the unbiblical division of Christianity between priests and laypeople. He
\n\tsimilarly rejected the claim of the pope to hold supreme power of teaching, and that the pope alone had the right to call a church council. In a third
\n\tpamphlet, Von der babylonischen Gefangenschaft der Kirche <\/em>(On the Babylonian Captivity of the Church<\/em>), he articulated a biblical
\n\tunderstanding of the sacraments. He rejected the Roman Catholic understanding of the Lord\u2019s Supper making private Mass pointless. Such a rejection made
\n\u201cthe separation between clergy and laypeople irrelevant.\u201d11 In the fourth and best-known of all his writings,\tVon der Freiheit eines Christenmenschen <\/em>(On the Freedom of a Christian<\/em>), he described the Christian relationship with God as free, but said
\n\tthat Christians were obliged to serve their neighbors. In essence humans should be free to serve others from faith and love.\n\t<\/p>\n
\n\texcommunication was finally issued. Frederick the Wise negotiated for Luther not to be arrested. Instead he facilitated his interrogation at the Diet of
\n\tWorms. In March 1521 Luther was summoned before the emperor with a promise of safe conduct. Before Charles V and the imperial estates, Luther refused to
\n\tfollow their demand for renunciation. He insisted that his conscience was bound to Holy Scripture and therefore would not recant unless his writings were
\n\trefuted from Scripture and clear reasoning. What is clear is that without the support of Frederick the Wise, Luther almost certainly would have shared the
\n\tsame fate as Jan Hus a century earlier, who was tragically burned at the stake for making a similar stand before the Council of Constance. Even the
\n\tillustrious Eck reminded Luther of the fate of Hus for holding similar views.\n\t<\/p>\n
\n\tLegacy<\/strong>
\n\t<\/h2>\n
\n\tconfiding: \u201cI am finished.\u201d12 Luther was an unlikely Reformer, described as \u201cugly,\u201d who suffered from gallstones, and who lost his vision in one eye.13
\n\tDespite Luther\u2019s imperfections, Frederick the Wise found in him something more valuable, his willingness to shape his theology through his commitment to
\n\tindividual conscience as bound to the Word of God. In fact, Frederick the Wise informed Luther that during his return trip he would be kidnapped. He was
\n\ttaken to safety in Wartburg Castle. He used his time to translate the New Testament into German so that others could study it and be free to follow their
\n\town consciences to determine what is truth. He finished translating the New Testament from Greek in a remarkable 11 weeks. \u201cLuther\u2019s German translations of
\n\tthe Bible outshone all those before him by far: in their linguistic beauty and power, but also in their spiritual authority and theological precision.\u201d14
\n\tLuther\u2019s translation of the Bible was his greatest legacy. It quickly became a best seller; new printshops were created just to keep up with the demand.\n\t<\/p>\n
\n\tchurch—something that he never could have envisioned when he set out to attack indulgences—one thing is clear: Luther believed that each person should
\n\tdetermine truth through individual conscience based upon the Word of God. Such a view necessitated a rejection of the Augustinian worldview that dominated
\n\tso much of Catholic theology to that point. Ultimately it led to a great hermeneutical discovery of Paul\u2019s message of justification by faith alone.15 By
\n\tthe time Martin Luther\u2019s remains were interred in the Castle Church in Wittenberg on February 22, 1546, \u201call medieval institutions\u201d had changed as a direct
\n\t\u201cresult of his theology.\u201d16\n\t<\/p>\n","protected":false},"excerpt":{"rendered":"