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What did Martin Luther look for in religion? What, indeed, did he consider religion to be? Such a question could not have been put to the Reformer in his own day, for he knew nothing of "religion in general." He knew only the faith established in and by Jesus Christ. Subsequent generations, however, are bound to ask the question - not only as a matter of academic concern, but also as a question of life or death for Reformation Christianity. Karl Holl (1866-1926), during his career as Professor at the University of Berlin, set the pattern for all twentieth-century Luther research. Applying sound historical method, he sought to see and hear Luther not through his interpreters but through his own writings. Was verstand Luther unter Religion? - the essay here presented for the first time in English - stands as one of the landmarks of modern historical and theological scholarship concerning the Reformer and the Reformation. It is a work which not merely reconstructs Luther's thought, but also deals with the origin and development of fundamental positions. This volume also includes a translation of Holl's brief essay, "gogarten's Understanding of Luther," a sharp response to the critique offered by crisis theologian Friedrich Gogarten and a further illumination of his own perception of Luther. -- from back cover.
Few figures in history have defined their time as dramatically as Martin Luther. And few books have captured the spirit of such a figure as truly as this robust and eloquent life of Luther. A highly regarded historian and biographer and a gifted novelist and playwright, Richard Marius gives us a dazzling portrait of the German reformer--his inner compulsions, his struggle with himself and his God, the gestation of his theology, his relations with contemporaries, and his responses to opponents. Focusing in particular on the productive years 1516-1525, Marius' detailed account of Luther's writings yields a rich picture of the development of Luther's thought on the great questions that came to define the Reformation. Marius follows Luther from his birth in Saxony in 1483, during the reign of Frederick III, through his schooling in Erfurt, his flight to an Augustinian monastery and ordination to the outbreak of his revolt against Rome in 1517, the Wittenberg years, his progress to Worms, his exile in the Wartburg, and his triumphant return to Wittenberg. Throughout, Marius pauses to acquaint us with pertinent issues: the question of authority in the church, the theology of penance, the timing of Luther's Reformation breakthrough, the German peasantry in 1525, Muntzer's revolutionaries, the whys and hows of Luther's attack on Erasmus. In this personal, occasionally irreverent, always humane reconstruction, Luther emerges as a skeptic who hated skepticism and whose titanic wrestling with the dilemma of the desire for faith and the omnipresence of doubt and fear became an augury for the development of the modern religious consciousness of the West. In all of this, he also represents tragedy, with the goodness of his works overmatched by their calamitous effects on religion and society.
To mark the 500th anniversary of the Protestant Reformation, Paul Hacker’s landmark study Faith in Luther: Martin Luther and the Origin of Anthropocentric Religion appears now in a new English edition. Pope Emeritus Benedict XVI, in his final memoir in 2016, remembers Paul Hacker as “a great master, someone with an unbelievably broad education, someone who knew the Fathers, knew Luther, and had mastered the whole history of Indian religion from scratch. What he wrote always had something new about it, he always went right to the bottom of things.” No doubt one of the “things” he was referring to was Martin Luther’s view of faith, which Hacker explores in this text. A unique contribution to ecumenical studies, Faith in Luther engages the primary texts of Luther, assessing them for how they reveal Luther’s novel conception of faith and how the development of “reflexive faith” impacted Luther’s spirituality and theology—and the world.
A comprehensive look at the background and context, the content, and the impact of Martin Luther's Theology, written by an international team of theologians and historians.
Martin Luther read and preached the biblical text as the record of God addressing real, flesh-and-blood people and their daily lives. He used stories to drive home his vision of the Christian life, a life that includes struggling against temptation, enduring suffering, praising God in worship and prayer, and serving one's neighbor in response to God's callings and commands. Leading Lutheran scholar Robert Kolb highlights Luther's use of storytelling in his preaching and teaching to show how Scripture undergirded Luther's approach to spiritual formation. With both depth and clarity, Kolb explores how Luther retold and expanded on biblical narratives in order to cultivate the daily life of faith in Christ.
An unabridged, unaltered edition of the Disputation on the Power & Efficacy of Indulgences Commonly Known as The 95 Theses
We cannot afford to ignore Martin Luther--that influential and highly controversial personality in European history. Not only were his activities mainly responsible for starting the Reformation of the sixteenth century, but his ideas also have greatly influenced political, cultural, and social thought ever since. Some modern writers have tried to trace the roots of Nazism and German militarism back to Luther; others claim on the contrary that Luther's ideas form the only real cure for these evils, and that the authority which Luther still possesses among many Germans and other Europeans should be used for the regeneration of Europe. Lutheranism is very international. The Scandinavian countries are practically completely Lutheran, so were some of the Baltic states; Lutheran groups are found in most countries of Europe. In the United States the Lutherans--many of them English-speaking--form one of the strongest religious groups, and there are Lutherans in many parts of the British Empire. Luther's chief importance lies in the field of theology. His influence on political, cultural, and social questions is only an outcome of his religious thought. But even in this field of theology Luther's ideas are puzzling to many. Catholics of various types may consider him to be the arch-Protestant; strict Protestants (including many British nonconformists) consider him to be half-Roman in outlook. His conservatism in Church order and liturgical forms may endear him to some Anglicans, while he annoys others by his insistence that neither prayer books nor ecclesiastical formularies can create Church unity but that unity of doctrine is the indispensable condition for union. This attitude has more than once created problems for the ecumenical movement and made Protestant cooperation difficult. Dr. Kramm in this volume has tried to interpret Luther to the British reader, minister, and layman alike, in an unbiased, scholarly way. At the same time stressing Luther's importance for contemporary thought. He has laid special emphasis on those questions which the British reader is apt to ask, e.g., what was Luther's attitude to morals and good works? Does "salvation by faith alone" mean that it is enough to hold a certain intellectual belief, no Christian life being required? What does he teach about peace and war; about Church and State, about political responsibility? What are his ideas about Church and ministry, about sacraments, about episcopacy and "apostolic succession"? Does Luther treat the Bible arbitrarily? Was he an anti-Semite, did he spread blind nationalism or racial hatred? What was his attitude to human reason, scholarship and free will? And so on.
The Freedom of the Christian was Martin Luther's first public defense of the doctrine of justification by grace through faith on account of Christ alone. Luther's explosive rediscovery of the Gospel of Jesus Christ shattered the Church of Rome's foundation of works, which considered good works a part of salvation instead of a result of it. Here, Luther constructed a rich theology that relies on the full power of the Gospel, which not only grants saving faith but also nurtures that faith through good works done in the freest service. This new abridged translation from Adam Francisco, featuring a brief essay from Scott Keith, leaves no doubt that the Christian, secure in Christ, is truly free—free from sin, death, and the devil, and free to serve their neighbor.
The church is tired of seeing Christians act ungraciously toward one another when they disagree. Social media has added to the carnage. Christians routinely block each other on Facebook because of doctrinal disagreements. The world watches the blood-letting, and the Christian witness is tarnished. But what if every Christian discovered that their favorite teacher in church history had blind spots and held to some false--and even shocking--views? Bestselling author Frank Viola argues that this simple awareness will soften Christians when they interact with each other in the face of theological disagreements. In ReGrace, he uncovers some of the shocking beliefs held by faith giants like C.S. Lewis, Luther, Calvin, Moody, Spurgeon, Wesley, Graham, and Augustine--not to downgrade or dismiss them, but to show that even "the greats" in church history didn't get everything right. Knowing that the heroes of our faith sometimes got it wrong will empower us to treat our fellow Christians with grace rather than disdain whenever we disagree over theology.