| Q&A Q&A Q&A Q&A Q&A Q&A Q&A Q&A Q&A Q&A Q&A |
| Q&A Q&A Q&A Q&A Q&A Q&A Q&A Q&A Q&A Q&A Q&A |
I have an essay to write about whether Martin Luther was responsible for the deterioration of the Catholic Church in the 1500's. If possible could you please help me, in regard to whether Luther was responsible or only partly.
I would respond to the above question as follows:
In carrying out your assignment the first thing that you need to do is define two words -- "responsible" and "deterioration." "Deterioration" has a negative connotation attached to it, as if the changes that took place were a bad thing. The word certainly denotes that changes did take place. "Responsible" suggests that Martin Luther was the major reason, perhaps the sole reason, for the changes.
It is safe to say that the Catholic Church changed after the Reformation. The Council of Trent and the Counter-Reformation changed the Catholic Church from what it had been prior to Luther's work. The word "deterioration" suggests that these changes are viewed as negative. The Reformation certainly made it clear that the Catholic Church had problems. Unfortunately the efforts to bring about change were largely unsuccessful. Therefore I would contend that the word "deteriorate" is not appropriate. The bad did not get worse. Changes, however, did take place. There was a Catholic Reformation that attempted to remove the gross problems afflicting the church. Sadly, this change was more cosmetic than substantive.
Martin Luther certainly contributed to the changes that took place in the Christian world. Unlike many of his predecessors he broke with Roman Catholicism because it refused to return to the teachings of the prophets and apostles as revealed in Scripture. Luther insisted that popes and councils were fallible and therefore could not be placed on the same level, or even above, God's revealed message. It was never Luther's intention to bring down the Catholic Church. Luther only wanted to bring the truth back to the people. He replaced tradition with the truth of the Bible.
It is true that Christianity was split into a number of different branches after the Reformation. Luther played a role in the actions that led to this transformation, but he was not alone. Many other people -- professors, princes and laity -- contributed to the changes that were instituted.
To write on this essay you will need to describe the condition of the Catholic Church before and after the Reformation. You will also need to describe Luther's activity before and after 1517. On that basis you will then have to judge both Luther's role in the changes that took place and the condition of the Catholic Church after the Reformation. Using that criteria some suggest that Luther is responsible for a deterioration in the visible Christian Church. The author of your essay question might well feel that way. For myself, I would say that Luther contributed to a changing view of the Christian Church. He turned people away from the human errors that had crept into the church over the centuries and turned people's attention to the truth of salvation by faith alone through the work of our Savior Jesus Christ. Such a change is not a "deterioration." It marks a "reformation" -- a return to the orthodoxy of the apostolic period.
I have been reading about how the Reformers fought against compulsory clerical celibacy, and I am a bit puzzled by all the reasoning. I absolutely agree that the Bible does not forbid the marriage of priests, and one could make a good case that a minister who understands family life can better serve his lay congegation. But, Luther (and the many of the other reformers, like Zwingli) seem to focus chiefly on avoiding temptation. Why would a monk who fights temptation be more sinful than a man who doesn't even try and gets married right away? I would have thought that since the Reformers recognized sinful nature as a given, they would not have made such a big deal out of the need to completely remove oneself from temptation, as though a Christian were expected to be perfect. What does that say to us? Luther advocated early marriage. Should we get married so that our lustful thoughts will be sanctified (as they will hopefully be directed towards a spouse) or is it better to fight temptation with God's grace and wait to get married for better reasons than sex?
In preparing this response I investigated the topic of "celibacy" in the American Edition of Luther's Works. Since there were 100+ references there on the topic (and the American Edition is by no means a complete translation of everything Luther wrote), it is safe to say that Luther, along with other reformers, spent a considerable amount of time dealing with the question of "to marry or not to marry."
From our vantage point it might be difficult to understand their seeming fixation on the topic. As you correctly point out in your question, the real problem was the compulsory nature of celibacy for church workers in the Middle Ages. In his essay "On Monastic Vows," Luther states, "If you obey the gospel, you ought to regard celibacy as a matter of free choice" (Luther's Works, American Edition [hereafter, LW], volume 44, page 262).
On the basis of Scripture Luther recognized two things. One, celibacy is not a means of grace. It does not provide a person with a means for working out his/her own salvation. And secondly, not everyone has the strength to lead a celibate lifestyle by himself/herself. In "On Monastic Vows" Luther continues, "They [Paul and Christ] glory in faith alone. They praise celibacy not because the chaste are more perfect than others because they are chaste, and not because they do not lust contrary to the command, but because they are free from the cares and tribulation of the flesh which Paul attributes to marriage [1 Corinthians 7:32], and may freely and without hindrance dedicate themselves day and night to the word and faith" (LW, 44, 263-264).
In 1 Corinthians 7 the apostle Paul discusses the matter of the celibate life versus marriage. "Now to the unmarried and the widows I say: It is good for them to stay unmarried, as I am. But if they cannot control themselves, they should marry, for it is better to marry than to burn with passion" (verses 8-9). God created people with hormones that, since the fall into sin, are sometimes difficult to control. Paul recognized that sexual temptations can be a problem. He had been given the gift to overcome such temptations, while others -- in fact the majority of people -- he recognized would have difficulties. Therefore it would be better for them to marry.
Similar to Paul, Luther stated, "To remain continent in celibacy confronts one with temptations that are not trivial, as the experienced know. . . . we have become so infected with original sin that there is no kind of life which, once undertaken, isn't a matter of regret at times. This is the fault of our original sin, which has defiled and deformed all human nature" (LW, 54, 218). Luther understands that original sin will make it impossible for us to be perfect. Yet he also knows that we need to flee temptation. Sex is a gift from God and is a blessing when used within the parameters God has established. For us that means using this gift within marriage.
Luther did not marry until he was almost 42 years old. When he did marry, it was not because he burned with passion. Although some Catholic historians 50 years ago attacked Luther as "over sexed," Luther himself tells us that he got married for three reasons. One was to please his father, who had urged his son to marry and provide him with grandchildren. Another reason was to spite his enemies who said that it was always wrong for a clergyman to marry. But most important was the third reason -- to confess his faith that the Lord would provide for him and for his family. "If I had not myself taken off my cowl [that is, his monk's habit or clothing], eaten meat [on fast days], and taken a wife, all the papists would have protested that my teaching isn't true because I act otherwise than I teach" (LW, 54, 338-339).
In 1522, three years before his own marriage, Luther had predicted in an essay ("The Estate of Marriage," LW, 45, 17ff) that the discussion of marriage problems would occupy much of his time and attention. It did. As a result he wrote a number of other essays that dealt with marriage and with celibacy. You might find two essays in particular to be helpful in appreciating the situation that Luther and his colleagues faced. "That Parents Should Neither Compel nor Hinder the Marriage of Their Children and That Children Should not Become Engaged Without Their Parents' Consent" (LW, 45, 385ff) was written in 1524, again before his own wedding. In 1530, five years after he finally married, Luther wrote "On Marriage Matters" (LW, 46, 265ff).
"Young" and "old" are relative terms. In the sixteenth century people did tend to marry earlier (or "younger") than in our own day. Given an average life span that was considerably shorter than in our day, this should not surprise us.
Every individual has to wrestle with temptation. Sex ought not be the only reason for marriage. It is part of a larger picture that includes companionship and procreation. Luther understood that balance and the challenges that the unmarried life provides. When Luther speaks on the subject of marriage, it is good to note that his intent is not to lay down laws that are to be rigidly imposed -- rather he seeks to provide general principles to guide troubled consciences.
Where in the Book of Concord can we find Luther's definition of what the church is?
Smalcald Articles, Part Three, Article 12: "We do not concede to them [the papists] that they are the church, and frankly they are not the church. We do not want to hear what they command or forbid in the name of the church, because, God be praised, a seven-year-old child knows what the church is: holy believers and the 'little sheep who hear the voice of their shepherd.' This is why children pray in this way, 'I believe in one holy Christian church.' This holiness does not consist in surplices, tonsures, long albs, or other ceremonies of theirs that they have invented over and above the Holy Scriptures. Its holiness exists in the Word of God and true faith."
You might also want to look at Articles VII and VIII of the Augsburg Confession and Articles VII and VIII of the Apology. Although both these confessions were written by Philip Melanchthon, they express Luther's teachings.
Have you had the opportunity to read the book titled "Facts about Luther" by Tan books? It is very informative and a good read for Catholics and Lutherans alike. The book is very detailed and documented, most statements are from the friends and peers of the main figure behind the so-called reformation, please respond.
I have not been able to find the book entitled "Facts about Luther" by Tan Books. It is not in our Seminary's library and none of the instructors with whom I checked have seen the book either. Initially I thought it was no longer in print because I was not able to find the book in a number of popular book buying services.
Recently I have found the web site of Tan Books and on that site I found the 378 page paperback entitled THE FACTS ABOUT LUTHER by Msgr. Patrick F. O'Hare. Tan Books describes it in the following way:
A popular exposè of his life and work, based on Protestant historians. Incredible history; fascinating, damning evidence about him that is quite contrary to the popular image. Many quotes from his own mouth. Essential history!
In spite of the publisher's review, I have some serious doubts about the book. Tan Books is hardly a neutral source of information on a subject such as the Reformation. Nor is it a source that I could recommend.
Tan Books and Publishers, Inc. has as its motto "Dedicated to Preserving Catholic Classics." It gives the following purpose statement: "Our mission at TAN Books and Publishers is to provide the world with the best in Catholic literature in order to fortify souls in the Faith of our Holy Mother Church." Given that point of view I can hardly describe this source as one I would turn to if I wanted to consider material from an objective source.
For a popular assessment of Martin Luther I would recommend Luther the Reformer: the Story of the Man and his Career by James M. Kittelson. For a scholarly look at Luther and his work I would suggest the three volume set Martin Luther by Martin Brecht. Both of these authors have a reputation for providing a thorough examination of the Reformation which took place in the sixteenth century.
What's the difference between reformation or confirmation and what did Martin Luther have to do with either one of them?
The question seems to regard reformation and confirmation as parallel things or as opposites. They are simply two different things, especially in a question that asks what Martin Luther had to do with either of them.
If the following answer does not address the question please ask again, perhaps explaining where we missed the point.
Already during his lifetime, Martin Luther was called "the Reformer," and his work was known as "the Reformation." He preferred to be known as simply a gospel preacher. He also said that the "real" reformation will occur when Jesus returns.
Lutherans speak of the Lutheran Reformation in the sense that Luther emphasized the biblical truth that we are saved by God's grace alone, through faith in Christ alone, and not by any merit of ours. All his other teaching, preaching, and writing, any changes he made in worship related to that truth.
Confirmation is one of the seven sacraments of the Roman Catholic Church. It is administered to those who have been baptized and is "necessary for the completion of baptismal grace" [The Catholic Catechism] Through it the baptized Catholic is supposed to receive the gift of the Holy Spirit and strengthening for Christian faith and life.
Luther did not believe and Lutherans do not believe that confirmation is a sacrament, because Christ did not institute it and there is no promise of grace attached to it. Luther emphasized the importance of instructing baptized persons (children or adults) before they are admitted to Holy Communion. He regarded confirmation as a rite or ceremony in which Christians can make public confession of their faith and demonstrate that they are ready to receive Holy Communion. His position with regard to Baptism is that of the Lutheran Church today.
What was Martin Luther's influence on Christianity?
The answer to this question will depend on your perspective. If you are responding in a secular way, there will be one answer. If you are looking at a purely religious answer, there will be slightly different response. Allow me to do both.
Secular historians view the Reformation as a revolution against the Roman Catholic Church as it had developed during the Middle Ages. In this connection Martin Luther is viewed as the leader of the opposition against a church controlled by a bureaucracy located in Rome. The secular viewpoint suggests that German nationalism fought against the influence of non-German influences. As a result Luther felt compelled to break with the Roman Church and establish a German church.
Historical theologians view the Reformation as the result of a return to Scripture. Martin Luther was searching for peace with a God whom he viewed as an angry judge. In studying Scripture the Lord led Luther to rediscover the truth of justification by faith alone. Our salvation is not based on our earning God's favor; rather it is entirely the result of God's having forgiven our sins for the sake of our Savior Jesus Christ. Luther, by the grace of God, moved the focus away from what people do for God to what God has done for all people.
Both secular and religious historians recognize that Luther's influence was made possible by the political situation in Europe which made it impossible for the authorities (government and ecclesiastical) to squash Luther's efforts at reform. In addition, the printing press made it possible to spread Luther's message rapidly.
Luther did have an influence on the secular scene, but for a Christian his greatest contribution was the restoration of the scriptural truth that we are made right before God through faith in Jesus. This truth gives us peace, hope, and joy . already today and for all eternity.
Who did Martin (Luther) describe as a fool and would turn the earth upside down?
Lecturing on Genesis 16:12, Martin Luther said: "Every time Erasmus, a marvelously learned and eloquent man, begins to speak about justification and matters of faith, he stammers most wretchedly and talks like a fool" (Luther's Works, American Edition, Volume 3, Lectures on Genesis 15-20, page 67).
In Volume 38 of Luther's Works, Word and Sacrament IV, page 282, the editor's introduction quotes Luther: "He called [Caspar] Schwenckfeld a 'stupid fool, who is possessed by the devil, has no understanding and doesn't know what he's mumbling about.'"
These are probably not what the questioner has in mind, but they are as close to the thought of his question as I was able to find.
What is the origin of the Lutheran Church?
The Lutheran Church takes its name from Martin Luther (1483-1546). He was an Augustinian Friar, a Roman Catholic priest, and a doctor of theology at the University of Wittenberg in Germany.
When he protested against the sale of indulgences (in the "Ninety-five Theses," October 31, 1517) and the Roman Catholic teaching of how people are saved (in a series of writings), he was excommunicated by Pope Leo X in 1519. In 1521 he was placed under the great ban of the Holy Roman Empire (Germany).
I am using the People's Bible book with Titus in it and ran across a commentary that I am curious about. On page 183 it has a quote from one of Luther's writings regarding "sacred letters" , I am wondering what this is referring to? Is this a reference to the writings of the apostles in the Bible or something else?
By "sacred letters" Luther usually means the entire Bible. An example of this can be found in Luther's Works, Concordia Publishing House, Volume 33, page 25.
How do I know my question hasn't already been answered?
SEARCH our Q&A archives using the subject you have in question as your keyword.
Wisconsin Evangelical Lutheran Synod ©
2929 N Mayfair Road
Milwaukee, Wisconsin 53222
www.wels.net content is copyrighted unless otherwise stated.
Request written permission to copy.
Bravo! Bravo!