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Excerpt from Two Funeral Sermons on the Death of Dr. Martin Luther: Delivered at Eisleben, February 19th and 20th, 1546 Second: Of t/ze resurrection of tne dead, and that we will certainly again see and hear, at the Judgment Day, in eternal joy and felicity, the man, Dr. Martin Luther, who for more than twenty-nine years wrote and con tended for us against the Kingdom of the devil, the diabolical falsehoods of the pope, and the corruptions of the monks. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
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Presents the text of the sermon preached by Johann Bugenhagen Pomeranus at the funeral of German religious reformer Martin Luther (1483-1546), published online by the Lewis H. Beck Center for Electronic Collections and Services at Emory University.
Overwhelmingly, Martin Luther has been treated as the generator of ideas concerning the relationship between God and humankind. The Personal Luther deliberately departs from that church-historiographic tradition. Luther was a voluble and irrepressible divine. Even though he had multiple ancillary interests, such as singing, playing the lute, appreciating the complexities of nature, and observing his children, his preoccupation was, as he quickly saw it, bringing the Word of God to the people. This book is not about Luther’s theology except insofar as any ideational construct is itself an expression of the thinker who frames it. Luther frequently couched his affective utterances within a theological framework. Nor is it a biography; it does not portray a whole life. Rather, it concentrates on several heretofore neglected aspects of the Reformer’s existence and personality. The subjects that appear in this book are meant to demonstrate what such core-taking on a range of mainly unexplored facets of the Reformer’s personality and experience can yield. It will open the way for other secular researchers to explore the seemingly endless interests of this complicated individual. It will also show that perspectives of cultural historians offer the broadest possible evidentiary base within which to analyze a figure of the past.