Martin Luther's Views On Spiritual Power

Luther the Reformer: The Story of the Man and His Career by James M. Kittelson is a biography of the famous German monk turned theologian and reformer, Martin Luther. This is one of the most influential men in history, and as a matter of fact, “In most big libraries, books by and about Martin Luther occupy more shelf room than those concerned with any other human being except Jesus of Nazareth” (Kittelson 9). This fame of Luther’s isn’t only postmortem, “This extraordinary interest in an extraordinary man reaches back almost half a millennium. Even in his own time Luther was a ‘media personality’ the first of such in three thousand years of human history” (Kittelson 9). Luther was a subject of great controversy in his own time, as well as in our, and it has only driven his name and message into the spotlight. No matter or what one aligns himself with, “People still find themselves taking sides on the question of Luther” (Kittelson 9). It is for this reason that James M. Kittelson wrote this survey. He tells us that “The primary purpose of this book is to tell the story of Martin Luther to readers who are not specialists in the field of Luther studies” (Kittelson 10). This book is a general overview of all aspects of Luther, not just a precise dissection of one aspect, which allows for “as faithful a picture as possible of the whole man” (Kittelson 11).

The beginning of the Protestant Reformation is often marked by one man’s appeal for change. Therefore, the life of Martin Luther is a thought-provoking subject not only for the scholar, but also for those curious about the history behind Lutheranism. Consequently, Roland H. Bainton has written Here I Stand: A Life of Martin Luther. Selling over a million copies, it was first published by Abingdon-Cokesbury in 1950, which awarded it a prize of $7,500.00. Bainton, an ordained minister, was a member of the faculty at the Yale Divinity School for 42 years. He is recognized as an authority on the

Martin Luther grew up in a home with very strict parents. As a result, Luther’s childhood was plagued with anxiety at home and at school. Because his father planned for him to become a lawyer, shortly after receiving a Master of Arts degree from Erfurt University he returned to the university to study law. Consequently, after a life threatening experience in a storm, Luther left the university and joined a monastery. In 1505, Luther became an Augustinian monk and subsequently became a priest in 1507. According to John Dillenberger, “Luther was extremely sensitive to the problem of how to become worthy to receive the grace of God rather than the damning consequences of His righteousness”.

This paper will address the churches political and religious practices that Luther disagreed with, the theses he posted on the church board, what he did to show his disagreement and gather support from the community and how he was able to challenge the church at the

Dutch Historian and Theologian, Heiko A. Oberman, composes a book titled, Luther: Man between God and the Devil. This book regards the origins of German Reformation forerunner Martin Luther. Although it is considered an actual biography of Luther’s life, it is more of a review of many noteworthy topics normally found in a traditional Luther memoir. Whilst many individuals may have read or studied the story of Martin Luther previously, Oberman's account of Luther’s life takes special care to highlight the thoughts of young Luther which enables the reader to see what may have shaped his thinking as an adult. Oberman embarks on a well-defined and truthfully written account of the major episodes of Luther’s life which took place from his birth

Martin Luther wrote the 95 thesis after his experience with lightening. One day he was out in a field and lightening hit a tree nearby right then he decided that he wanted to be a monk since God let him live. Then the 95 Theses was written in 1517 by a professor named Martin Luther. He wrote the 95 theses to express his concern of the corruption of the church. So basically 95 things he did not like about the church.

“Under the outward appearance of the gospel, they honor and serve the devil, thus deserving death in body and soul ten times over.” Luther’s brutal words against the rebelling peasants of Germany in 1525 reveal the complex reality of the Reformation. Suppression of the rebellion by the German aristocracy was swift and violent, leaving over 70,000 German peasants dead. The rebellion targeted the social and political oppression of the peasantry in the early 16th century. The peasants found new justification for revolt in the promising words of Martin Luther. Luther proclaimed a new kind of freedom for the Christian soul and the peasants applied his idea to their own circumstances. However a dichotomy emerged between spiritual freedom

University of Basal, in 1522 he began to preach the ideas of a reformation and attacked the custom of fasting during the lent, a time of penitence 6 weeks before Easter Sunday which I presume was for repentance of sins to show that they where ready to be saved before Easter where Christ died for their sins. Huldrych Zwingli also spoke out against the corruption of the church. In 1523 he published his 67 Article’s which where similar to Martin Luther’s 95 Theses, the 67 Article’s where received with resistance within Switzerland and was called to defend him self. The 67 Article’s where taken up by many reformed priests and played a key roll in the reformation of Switzerland.

In Martin Luther’s, Open Letter to the Christian Nobility, he describes three points of justification, which the Romanists/Catholics have previously used to defend themselves, to build a wall around them so that no one has a reason to be able to reform the Catholic Church. As a result, these excuses offered by the Romanists, in order to avoid a reformation, has been the cause of terrible corruption throughout all Christendom. First, when pressed by the secular powers, the Romanists have issued commands and have established that these secular powers have no jurisdiction over them. However, on the other hand, the Romanists have also established that the spiritual is above the secular power. Secondly, an attempt is made by the temporal powers

In 1517, a former Augustinian monk by the name of Martin Luther posted his famous “95 Thesis” on the door of All Saint’s Church in Wittenberg, Germany. Although his goal was to bring about change in the catholic church, unknowingly he would be the spark that would ignite the powder keg that would become the Protestant Reformation. However, many still see Luther and his ideas as controversial, but could the reformation that he wanted really reform the church in Germany? His text “An Open Letter to The Christian Nobility” explains his ideas in detail.

Fifteen hundred years after Jesus Christ established his church, a German monk named Martin Luther called for reform of that church, to return it to its biblical roots. Rather than the sought-after reform, Luther and his followers brought about a great split in the church regarding doctrine, dividing the traditional Roman Catholic Church from the Protestants. Luther’s Address to the Christian Nobility of the German Nation Concerning the Reform of the Christian Estate, written in August 1520 just prior to his official excommunication from the Roman Church, contained a chapter entitled “Three Roman Walls” that outlined reform for the church. Unlike previous attempts at reform, “Three Roman Walls” is an example of how Luther went further than others calling for reform by addressing what he deemed as errant

While many may view a Christian bound to their faith and dutiful piety, Luther shines a different light on Christianity. “A Christian is a perfectly free lord of all, subject to none. A Christian is a perfectly dutiful servant of all, subject to all.” (Luther, 53) Martin Luther claimed God was an exclusive presence in the conscience of his followers and implying that a dutiful and faithful Christian is responsible follower of God. The result of Luther’s teaching inadvertently demonstrated that salvation did not hinge on the followers obedience to the authority of the priesthood or the church. Nor did salvation fall to the secular authority, to which affected the regulation of bodies and righteous behavior, to discipline and punish the souls of their subjects. Therefore, whether intentionally or not, Luther started the idea of public veneration of freethinking and eventually an individual’s freedom to worship. “It is evident no external thing has any evidence in producing Christian righteousness or freedom…” (Luther. 59) This quote further demonstrates Luther’s point concerning the unimportance of sacraments, fasting, relics, and the like. The inner person has nothing to spiritually gain from external acts such as fasting, going on pilgrimages, or performing “sacred”

Religion is the most important aspect of many people’s lives, serving as a roadmap to live virtuously while promising eternal life and salvation. In his work On Christian Liberty, Martin Luther writes on what it means to truly be Christian and how to achieve salvation. Luther discusses many aspects of Christian faith, including the difference between the inner person and outer man, the effect of works on salvation, the marriage with Jesus as a result of faith, how individuals should act towards others, and the important notion of Christian liberty that arises because of one’s faith. Luther’s ideas were highly controversial at the time as many of them opposed the thinking of the Catholic Church, one of the most powerful institutions in the world.

Martin Luther was a German theologian and religious reformer who is credited for sparking the Protestant Reformation in the 16th century.

The main idea was Reformation of Germans Christians nobility. The important point, words, sentences in were: Gods grace and power was the only thing that could deliver people from distress and oppression. Secondly people cried for deliverance from suffering. Third was to sincere trust in God. “There is no king saved by multitudes of an host” [Luther 301]. Fourth, we must humbly fear God. Many Germanys emperors were shamefully oppressed and trodden Popes. Fifth, Romanist with great adroitness had built three walls. Sixth, King and Princes were intimidated make them believe it would be an offence against God not to obey them in all these knavish, crafty deceptions. Seventh, It is pure inventions that Pope, Bishops, Priest, and monks are to be called the “spiritual estate”; princes, lord artisans, and famers the “temporal estate.” That indeed a fine bit of lying and hypocrisy. Yet no one should be frightened by it; and for this reason-viz., that all Christians are truly of “spiritual estate”; and there is among them no difference at all but that of office , as Paul says in 1 Corinthians xii, “we are all one body yet every member has its own work, whereby it serves every other, all because we have one baptism, one Gospel, one faith, and are all alike Christians”; [Luther 302] for baptism, Gospel and faith alone makes us “spiritual” and a Christian people. Lastly according to St. Paul teaching that all Christians shall be taught of God. “ If to anyone something better is