Martin Luther and Katharina von Bora–a renegade monk and a runaway nun–and how the Lord brought them together to be a married couple.
“The highest gift and favor of God is a pious, kind, godly, and domestic wife, with whom thou mayest live peaceably, and to whom thou mayest intrust all thy possessions, yea, thy body and thy life.” ~Martin Luther
Written by Dr. Marcus J. Serven
The ruins of the Cistercian Convent of Nimbschen
Many Christians have wondered just how Martin Luther (1483-1546) met his future wife, Katharina von Bora (1499-1552). This story is a unique and humorous one. Katharina along with eleven other nuns were desirous of leaving the convent. When she was just sixteen years of age Katharina had entered the Cistercian Convent of Nimbschen near Grimma, where she took the religious vows of “stability, poverty, chastity, and obedience” (1515). She along with the other nuns had read Luther’s pamphlets and were sympathetic with the beliefs of the Reformation. In particular, the nuns all hoped to leave the convent, to get married, and to raise children. Luther’s friend, Leonard Koppe, was a local merchant in Torgau who served the needs of the convent. In 1522 he delivered twelve barrels of pickled herring to the convent’s kitchen for food supplies. A secret plan, however, had been arranged for the twelve young nuns to hide themselves in the barrels once they were empty and to quietly leave the convent. As the wagon trundled out the gate and down the road imagine the discomfort of the young ladies inside the barrels! It was certainly very smelly, stuffy, and hot! Once it was safe, the lids from the barrels were pried off and the former nuns were now free! They were all taken by Leonard Koppe into Wittenberg where, after a short time, suitable marriages were arranged for them.
Katarina “Katie” Luther
One nun, however, proved to be a difficult person to match with a husband. That person was Katharina von Bora. Martin Luther encouraged her to marry a fellow Reformer, Dr. Glatz from a nearby town, but Katie replied “No, I can never marry old Dr. Glatz!” Instead, she insisted that she would marry Dr. Luther himself, rather than Dr. Glatz. This comment planted an idea in Luther’s mind, and after a short time he enthusiastically concluded that he should marry Katie himself. Finally, they were married on June 13, 1525; at the time Martin Luther was 42 years old and Katie was 26 years old. Their difference in age was of no account. They enjoyed a happy life together and were blessed with six children—Johannes, Elisabeth, Magdalena, Martin, Paul, and Margaret. There was a saying that Martin loved to quote: “Let the wife make her husband glad to come home and let him make her sorry to see him leave.” He also stated, “I would not change Katie for all of France or for Venice.” In short, they loved one another deeply and their marriage became a fine example to many other Christians who desired to marry.
Surrounded by their many children, and their friend Phillip Melancthon, Martin and Katie Luther enjoy singing hymns during family worship.
For Further Reading:
Bainton, Roland H. Here I Stand: A Life of Martin Luther. New York, NY: Meridian Books, 1955.
DeRusha, Michelle. Katharia & Martin: The Radical Marriage of a Runaway Nun and a Renegade Monk. Grand Rapids, MI: Baker Books, 2017.
Kittelson, James M. Luther the Reformer: The Story of the Man and His Career. Minneapolis, MN: Augsburg Publishing House, 1986.
Mall, Jane E. Kitty My Rib. St. Louis, MO: Concordia Publishing House, 1959.
Petersen, William J. Martin Luther had a Wife. Wheaton, IL: Tyndale House Publishers, 1983.
Rev. Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2024 – All Rights Reserved
Why take the time to study the life and ministry of Martin Luther (1483-1546)? After all he lived around 500 years ago, and surely everything that could be said about him has already been said! In answer to this question it must be stated that, “Yes” a lot has already been said about Martin Luther, but also a lot has been forgotten about the details of his life and the incredible influence he had upon the modern world. It is to Martin Luther that we credit a recovery of the Gospel of grace and a reaffirmation of the core doctrines of the Christian faith. His bold and stubborn proclamation of the Bible’s life-giving message delivered whole nations from religious slavery and opened the door to the progress of religious liberty. His persistence in preaching, teaching, and writing flooded the market with life-changing literature that revolutionized the lives of individuals and led to the formation of entirely new denominations.
In my opinion, Martin Luther deserves first place in the past 500 years in shaping the world in which we now live. He had a greater influence in his own spheres (theology and biblical exposition) than Karl Marx (in politics), Charles Darwin (in science), Sigmund Freud (in psychology), Soren Kierkegaard (in philosophy), Mahatma Gandhi (in spirituality), Reinhold Niebuhr (in theology), and John Maynard Keynes (in economics). He brought forward the key themes of faith, freedom, government, grace, higher education, justification, law, liberty, marriage and family, music, salvation, vocation, and worship. In short, he transformed Germany, the remainder of Europe, North America, and in time the rest of the world. Today, it is a benefit for everyone to know about this unique man and the central beliefs that motivated him to stand firm throughout his life in the midst of so much adversity. Let us, then, reflect on his life and ministry and give thanks to God for raising up such a man!
Martin Luther’s birthplace–Eisleben, Germany
Martin Luther was born on November 10, 1483 and raised in the small German town of Eisleben. His father came from peasant stock, but earned enough money from mining silver that he was able to afford an excellent education for his son. Luther progressed through the academic ranks attending the very best preparatory schools. At age eighteen he began his studies at the University of Erfurt graduating with a Bachelor of Arts in 1502 and a Master of Arts in 1505. His father wanted him to pursue law, but following a narrow brush with death in a violent thunderstorm (he was struck by lightning!), he made a life-changing vow to become an Augustinian monk (age 23). He went on to become a priest in 1507 and studied theology at Wittenberg University. He was awarded a Bachelor of Divinity in 1509 when he was 26 years old.
It was during these years of monastery life (1507-1512) that Luther experienced an intense spiritual struggle where he sought to work out his own salvation by careful observance of monastic rule, personal confession, and the discipline of self-mortification. In many respects, Luther “out-monked” all of the other monks! His health declined due to his tireless devotion to study and self-denial (i.e. lack of food and sleep). Luther describes this period of his life in the following quote,
I was indeed a pious monk and kept the rules of my order so strictly that I can say: if ever a monk gained heaven through monkery, it should have been I. All my monastic brethren who knew me well will testify to this. I would have martyred myself to death with fasting, praying, reading, and other good works had I remained a monk much longer.
Hillerbrand, ed. The Reformation: A Narrative History, 24
Martin Luther as a young Monk
Fortunately, the vicar general of his order, Johann von Staupitz, encouraged him to reconsider the insights of Augustine on the nature of divine grace. These readings in Augustine, plus the fruits of his own biblical study gradually began to erode the prevailing “works-righteousness” that had so thoroughly dominated his mind. A spiritual crisis arose while on a journey to Rome on behalf of his monastic order (1510-1511). After observing the cavalier lifestyle of the religious authorities in Rome he became acutely aware of the gross hypocrisy and corruption amongst the higher clergy. This realization deeply disturbed him and it became the basis for his future thoughts on the utter depravity of the human heart. Upon his return from Rome he completed studies for the Doctor of Theology degree (1512) and was appointed chair of biblical studies at Wittenberg University serving in this capacity for the rest of his life.
His class room lectures, and the personal studies that preceded them, were the final turning point in his search for righteousness. The book of Psalms, Paul’s letters to the Romans and Galatians, and the book of Hebrews greatly reshaped his understanding of the doctrines of grace, sin, righteousness, salvation, and Christian discipleship. He became profoundly aware of his own deep-rooted sin. Personal merit in all of its forms became offensive to him and he realized that righteousness was a judicial act of God through Christ rather than a result of individual striving. It was while pondering Romans 1:16-17 that he finally realized God’s righteousness was not the divine justice we fear, but the gracious gift that God gives to all believers who trust in Christ alone for salvation. Luther’s personal discovery led to a new emphasis of the central New Testament doctrine “justification by grace through faith” (cf. Romans 3:21-30, Ephesians 2:8-9, Titus 3:5-7). He wrote about this transformative experience saying,
I greatly longed to understand Paul’s Epistle to the Romans, and nothing stood in the way but that one expression, “the righteousness of God,” because I took it to mean that righteousness whereby God is righteous and deals righteously in punishing the unrighteous…Night and day I pondered until…I grasped the truth that the righteousness of God is that righteousness whereby, through grace and sheer mercy, he justifies us by faith. Thereupon I felt myself to be reborn and to have gone through open doors into paradise. The whole of Scripture took on new meaning, and whereas before “the righteousness of God” had filled with me with hate, now it became to me inexpressibly sweet in greater love. This passage of Paul became to me a gateway to heaven.
Tim Dowley, ed. The History of Christianity, 372
Luther posting the 95 Theses on the door of the Castle Church in Wittenberg
Luther’s new found truths became a lightening rod for dissatisfaction in the church. He desired only to reform the church, not to leave it or to promote dissension. However, in 1517 when Johann Tetzel began preaching the sale of Indulgences (i.e. a “certificate of forgiveness” from sins)—Luther was outraged and an open controversy resulted. It seems that only Luther was bold enough to stand-up to this error. He responded with 95 Theses in Latin which were nailed to the Castle Church door at Wittenberg on October 31, 1517. These theses were quickly translated into German and were widely circulated. As a result, a growing throng of Germans supported his efforts at reform. Moreover, Luther came under great pressure from the church authorities to recant, especially when the sale of the Indulgences began to suffer. He pointedly wrote,
Thesis #27 — “Those who assert that a soul straightway flies out (of purgatory) as a coin tinkles in the collection-box, are preaching an invention of man.”
Thesis #28 — “It is sure that when a coin tinkles greed and avarice are increased; but the intercession of the church is the will of God alone.”
Thesis #32 — “Those who think themselves sure of salvation through their letters of pardon will be forever damned along with their teachers.”
Thesis #50 — “Christians must be taught that if the pope knew the exactions of the preachers of indulgences he would rather have Saint Peter’s basilica reduced to ashes than built with the skin, flesh, and bones of his sheep.”
Thesis #51 — “Christians are to be taught that the pope (as is his duty) would desire to give of his own substance to those poor men from many of whom certain sellers of pardons are extracting money; that to this end he would even, if need be, sell the basilica of Saint Peter.”
Thesis #52 — “Confidence in salvation through letters of indulgence is vain; and that even if the commissary, nay, even the pope himself, should pledge his soul as a guarantee.”
Thesis #62 — “The true treasure of the church is the most holy gospel of the glory and the grace of God.”
(Bettenson, Documents of the Christian Church, 197-203)
Albert, the Archbishop of Mainz, complained to Leo X, the Pope, about the growing popularity of Luther’s teachings. As a result, Luther became involved in defending himself at the Heidelberg disputation before his fellow Augustinians (1518), at the Augsburg disputation against Cardinal Cajetan (1518), and at the famous Leipzig disputation against Johann Eck (1519). This led to a Papal Bull being issued in June, 1520 (Exsurge Dominie) which began with the provocative phrase, “Arise, O Lord, and judge thy cause. A wild boar has invaded thy vineyard.” Indeed, a “wild boar” was rooting up the vineyard—but it was those vines that were not producing any fruit.
Emperor Charles V
Not long afterwards, Luther received a formal summons to appear at the imperial Diet at Worms (April, 1521). Charles the 5th, the Holy Roman Emperor, and all of the emissaries of the Roman Catholic Church put tremendous pressure on Luther to renounce his numerous teachings and writings at Worms. It was demanded that Luther recant, under the threat of being declared an “outlaw” of the empire, but after an anguished night of prayer and reflection he refused with the following courageous words,
Martin Luther defending himself at the Diet of Worms (1521)
Your Imperial Majesty and Lordships demand a simple answer. Here it is, plain and unvarnished. Unless I am convicted of error by the testimony of Scriptures or (since I put no trust in the unsupported authority of Pope or of councils, since it is plain that they have often erred and often contradicted themselves) by manifest reasoning I stand convicted by the Scriptures to which I have appealed, and my conscience is taken captive by God’s word, I cannot and will not recant anything, for to act against our conscience is neither safe for us, nor open to us. On this I take my stand. I can do no other. God help me. Amen.
Bettenson, Documents of the Christian Church, 214
The Wartburg Castle outside of Eisenach, Germany
Frederick III of Saxony
Although Luther had been promised “safe passage” to and from Worms, the supportive German Prince, Frederick of Saxony, feared for Luther’s life and quietly arranged for his “kidnapping” so that he would remain safe from those who sought his life. Heavily armed soldiers, loyal to Frederick, disguised themselves as common thieves and captured Luther, whisking him off to a castle high in the mountains of Thuringia. The entire German nation feared that their champion was dead! For almost a year he lay hidden in “The Wartburg” under a pseudonymous name, Junker Jorg, or “George the Knight.” It was during this time that he grew a beard and carried a large sword to complete the deception. He used his time of concealment well, however, and translated the entire New Testament into German (1522) and began work on the translation of the Old Testament which he finished in 1534. He also wrote many stirring hymns of which “A Mighty Fortress is our God” is the best known (no doubt inspired by Psalm 46 while in the Wartburg). Finally, when he could remain hidden no longer, he boldly emerged from his concealment and returned to Wittenberg to lead the fledgling efforts of reform (1522).
Family Life: Martin Luther leading hymns with his Wife, Children, and Philip Melanchthon
The following years of public leadership resulted in many significant changes within the German church. After reconsidering his vow of celibacy, Luther rejected it and encouraged the marriage of priests and nuns. He himself married the ex-nun Katharine von Bora in 1525. They enjoyed a happy life together and were blessed with six children. Frederick rewarded Luther with title to the Black Cloister monastery in Wittenberg; from then on it became known as Luther Haus. Moreover, the Christian education of children became prominent in his mind and he wrote a Large Catechism (1528) and a Small Catechism (1529) for the purpose of teaching theology to heads of households and promoting Bible reading in Christian families. He also brought about sweeping changes in the liturgy of the worship service, seeking to simplify it and to put it into German.
Luther and Zwingli argue over the Lord’s Supper at the Marburg Colloquy (1529)
Ulrich Zwingli
Luther was a man of strong passions and convictions. He both argued against and endeavored to unify fellow Reformers. When the German and Swiss Reformers gathered at the Marburg Colloquy in October, 1529 an explosive debate ensued between Ulrich Zwingli and Martin Luther over the nature of the Lord’s Supper. The question of whether Jesus Christ was really and truly present in the elements—the bread and wine—dominated the gathering. All of the Reformers sought to avoid the absurd complexity of transubstantiation (i.e. the belief that the elements were transformed by the Priest into the actual body and blood of Jesus). Zwingli argued that the Lord’s Supper was merely “a memorial service” where believers remembered the sacrificial death of Jesus on the Cross; quoting Jesus’ words, “Do this in remembrance of me” (Luke 22:19).
Martin Luther at Mid-Career
Luther, however, forcefully argued that Jesus’ words, “This is my body” and “This is my blood of the covenant” (Matt. 26:26-28), were more than a mere remembrance of a past event. Instead, Luther declared they affirmed the reality that Jesus’ actual body and blood were present “in, with, or under” the elements. Luther’s position in time became known as consubstantiation. He also affirmed the doctrine of “ubiquity”—that Jesus Christ was bodily present in the elements of the Lord’s Supper despite the fact that the “accidents” (the bread and wine) remained as bread and wine. This breach between the Lutherans and Swiss Reformers has never been fully healed. Although, Luther gave some credence to the solution that Calvin proposed many years later—that Jesus Christ was “spiritually” present in the elements of the Lord’s Supper—Luther and the Lutheran Church have doggedly held to the doctrine of consubstantiation.
How do we evaluate the life and ministry of Martin Luther? Consider this analogy: the Medieval Roman Catholic Church had become like a giant ship that over time sank lower and lower in the water and lost its ability to plow through the waves. Its hull had become so encrusted with unwanted barnacles and seaweed that it could barely move. Instead of racing through the ocean at top speed, this ship (i.e. the church) was so burdened with the excessive weight of the “traditions of men” that the gospel was completely obscured. One way for this situation to change was for the Lord to raise-up a group of godly men (i.e. the Reformers) who would drag the ship into a dry dock, empty out all of the water, and scrape the sides of the ship getting rid of all that encumbered it. Once this was done, the church—like a freshly cleaned and painted ship—was once again able to race through the water at top speed. In essence, Martin Luther accomplished what no man up to that time had been able to accomplish—he stripped away many of the “traditions of men” and recovered the gospel “that was once for all delivered to the saints” (Jude 3). For this stellar achievement, all Protestants should be exceedingly thankful!
Near the end of his life, Luther was asked about his lasting impact on the religious awakening of the day. Luther humbly replied,
I simply taught, preached, wrote God’s Word; otherwise I did nothing. And then, while I slept, or drank Wittenberg beer with my Philip and my Amsdorf, the Word so greatly weakened the papacy that never a prince or emperor did such damage to it. I did nothing. The Word did it all.
stephanek, Martin Luther, 15
Martin Luther died on Feb. 18, 1546 (aged 63) in the town of his birth, Eisleben, leaving a wonderful legacy that survives to this present day. Steven Lawson colorfully paints the scene of his death and his ongoing legacy with these words,
Luther’s Grave in the Castle Church
Knowing the end was near, he wrote his last will and testament. It began with the words, “I am well known in heaven, on earth, and in hell,” a true statement of the result of his bold stance throughout his life. In his last moments, Luther was asked by his friend Justus Jonas, “Do you want to die standing firm on Christ and the doctrine you have taught?” He answered emphatically, “Yes!” Luther’s last words were: “We are beggars. This is true.” Luther’s body was carried to Wittenberg as thousands of mourners lined the route. Church bells tolled for their fallen leader. Luther was buried, appropriately, in the Castle Church of Wittenberg. This was the very church where, twenty-nine years earlier, he had nailed his Ninety-five Theses. His final resting place was immediately below the pulpit, where he had so often stood to preach the Word. His wife, Katherine, wrote: “For who would not be sad and afflicted at the loss of such a precious man as my dear lord was. He did great things not just for a city or a single land, but for the whole world.” The influence of her husband did, indeed, reach around the globe.
Lawson, the heroic boldness of martin luther, 23
Martin Luther’s theology and personal convictions can be summarized in these six “rallying-cries” of the Protestant Reformation:
“By Christ Alone” (Solus Christus): Jesus Christ alone is the name by which we may be saved (John 14:6; Acts 4:12).
“Scripture Alone” (Sola Scriptura): The Bible alone is the source of God’s revelation, the gospel (John 10:35; 2 Timothy 3:14-17).
“By Grace Alone” (Sola Gratia): God’s grace alone is the ground of salvation, and this is received by faith (Ephesians 2:4-10; Titus 2:11-14).
“By Faith Alone” (Sola Fide): God-given faith is the only way to receive the imputed righteousness of Christ, and this results in our justification (Romans 1:16-17, 3:28; Ephesians 2:8-9).
“In the Presence of God” (Coram Deo): Christians are exhorted by the Bible to live all of life in the presence of God. This implies that there is no area of life where you do not have (negotium cum Deo) “business with God” (Ephesians 5:1-14; Colossians 3:1-17).
“To God Be the Glory” (Soli Deo Gloria): God alone is the proper recipient of our gratitude in the matter of salvation and the Christian life (1 Corinthians 10:31; Titus 3:5-7).
The entire Protestant world will be forever in the debt of Dr. Martin Luther. His recovery of the true Gospel from the accretions of human tradition and self-righteousness brought spiritual liberty to the heirs of the Reformation. His life-giving message continues on giving hope to Christians from every denomination throughout the globe. The preeminent Reformation scholar, Dr. Hugh T. Kerr, explains,
There is virtual unanimity among historians and theologians as to the unique importance and significance of Martin Luther. He was not only the outstanding hero of the Protestant Reformation, but his influence was such that subsequent history cannot be understood without taking him into consideration. Even those who do not subscribe to his views are forced to admit that he brought about a transformation, if not a reformation, in life and thought as well as in religion…Surely he is one of he pivotal personalities of history, and he has always been acknowledged as such. His appeal is universal, and if books about him mean anything he grows in importance with the passing years. That is why he belongs not to one branch of Protestantism, but, we may say, to Christian theology.
kerr, ed. A Compend of Luther’s theology, v
Thus, the life and legacy of Dr. Martin Luther continues on as a lasting testimony to God’s grace and mercy in the life of sinners! As he painfully gasped at the very end of his life, “We are beggars. This is true.”
Here are four of my favorite books on the life and theology of Dr. Martin Luther
And, here are four newer books on the life and theology of Dr. Martin Luther–all of them winners!
Resources for Further Study:
Althaus, Paul. The Theology of Martin Luther. Philadelphia, PA: Fortress Press, 1966.
Bainton, Roland H. Here I Stand: A Life of Martin Luther. New York: Penguin Books, 1950.
Bettenson, Henry and Chris Maunder. Documents of the Christian Church. 4th Edition. London, England: Oxford University Press, 2011.
Douglas, J.D., ed. The New International Dictionary of the Christian Church. Revised edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
“Justification,” by Ian Sellers
“Leo X,” by Robert G. Clouse
“Luther, Martin (1483-1546),” by Carl S. Meyer
“Melancthon, Phillip,” by Carl S. Meyer
“Reformation, The,” by Robert D. Linder
“Roman Catholicism,” by H. M. Carson
Dowley, Tim, ed. The History of Christianity. Revised edition. Oxford, England: Lion Publishers, 1990.
Elwell, Walter A., ed. Evangelical Dictionary of Theology. Second Edition. Grand Rapids, MI: Baker Book House, 2001.
“Faith,” by J. I. Packer
“Justification,” by J. I. Packer
“Lord’s Supper, Views of,” by M. E. Osterhaven
“Luther, Martin,” by R. W. Heinze
“Marburg Colloquy,” by R. W. Heinze
“Zwingli, Ulrich,” by M. A. Noll
George, Timothy. Theology of the Reformers. Revised Edition. Nashville, TN: Broadman Press, 2013.
Hillerbrand, ed. Hans J. The Reformation: A Narrative History Related by Contemporary Observers and Participants. New York, NY: Harper & Row Publishers, 1964.
Houghton, S. M. Sketches from Church History. Carlisle, PA: The Banner of Truth Trust, 1980.
Kerr, Hugh Thomson, ed. A Compend of Luther’s Theology. Philadelphia, PA: The Westminster Press, 1943.
Kittleson, James M. Luther the Reformer: The Story of the Man and his Career. Minneapolis, MN: Augsburg Publishing House, 1986.
Kolb, Robert. Martin Luther and the Enduring Word of God. Grand Rapids, MI: Baker Academic, 2016.
Kolb, Robert. Martin Luther as Prophet, Teacher, and Hero: Images of the Reformer 1520-1620. Grand Rapids, MI: Baker Books, 1999.
Lawson, Steven J. The Heroic Boldness of Martin Luther. Orlando, FL: Reformation Trust Publishing, 2013.
Luther, Martin. The Bondage of the Will. Translated by J. I. Packer and O. R. Johnston. Grand Rapids, IM: Fleming H. Revell, 1957.
McGrath, Allister. Luther’s Theology of the Cross. Grand Rapids, MI: Baker Books, 1990.
Nichols, Stephen J. Beyond the 95 Theses: Martin Luther’s Life, Thought, and Lasting Legacy. Phillipsburg, NJ: P&R Publishing, 2016.
Petersen, William J. Martin Luther had a Wife. Wheaton, IL: Tyndale House Publishers, 1983.
Rupp, Gordon. Luther’s Progress to the Diet of Worms 1521. London: SCM Press, 1951.
Selderhuis, Herman. Martin Luther: A Spiritual Biography. Wheaton, IL: Crossway Publishers, 2017.
Sproul, R. C. and Stephen Nichols, eds. The Legacy of Luther. Orlando, FL: Reformation Trust Publishing, 2016.
Stephanek, Sally. World Leaders Past and Present: Martin Luther. New York, NY: Chelsea House Publishers, 1986.
Watson, Philip S. Let God Be God: An Interpretation of the Theology of Martin Luther. London, The Epworth Press, 1947.
Woodbridge, John D., ed. Great Leaders of the Christian Church. Chicago, IL: Moody Press, 1988.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2021 – All Rights Reserved
“And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” John 1:14
Here are Dr. Martin Luther’s comments on John 1:14…
“The greatest treasure and the highest comfort we Christians have is the fact that the Word, the true, natural Son of God, has become a man who in every respect has flesh and blood as any other man has, and who has become man for our sake that we may be raised to the great glory of having our flesh and blood, our entire body, with all its parts and members, sit in heaven above, like God; that we may boldly defy the devil and whatever assails us. For now we are certain that our bodies belong in heaven and are heirs of the kingdom of heaven.”
Martin Luther, Sermon on John 1:14 (Weimar Edition, 46)
Martin Luther celebrates Christmas with his family and friends
Martin Luther posts the 95 Theses on the Castle Church door in Wittenberg, Germany
Written by Dr. Marcus J. Serven
Who was Martin Luther? Certainly he must be remembered as that preeminent Protestant Reformer who recovered the true Gospel and rescued the Christian Church from its slavery to the “traditions of men.” He began his religious career as a well-meaning, but misguided Augustinian monk. God had endowed him with a remarkably curious mind that searched after truth–not just philosophical truth, but “true truth” that would actually make a difference in changing lives. He found that “true truth” in the pages of Holy Scripture. There he learned that all men and women are inveterate sinners who are unable to help themselves. He also learned that God had graciously sent forth his Son, Jesus Christ, as a sacrifice for sins, and that he had also provided the “gift of faith” so that we could believe and trust in the work of Jesus Christ. This discovery brought about a fundamental change in Luther’s life so that he shed his guilt, was justified on the basis of Christ’s righteousness, and dedicated himself to live to the glory of God. The Lord used him to begin a spiritual revolution in Germany, which spread throughout Europe and (in time) to the rest of the world. Dr. Hugh Thomson Kerr, Jr., a notable scholar of the Reformation, wrote this following tribute:
There is virtual unanimity among historians and theologians as to the unique importance and significance of Martin Luther. He was not only the outstanding hero of the Protestant Reformation, but his influence was such that subsequent history cannot be understood without taking him into consideration. Even those who do not subscribe to his views are forced to admit that he brought about a transformation, if not a reformation, in life and thought as well as in religion…Surely he is one of the pivotal personalities of history, and he has always been acknowledged as such. His appeal is universal, and if books about him mean anything he grows in importance with the passing years. That is why he belongs not to one branch of Protestantism, but, we may say, to Christian theology.
Dr. Hugh T. Kerr, A Compend of Luther’s Theology, “Forward”
Hence we study the life of Martin Luther, not because he was a greater and wiser man than the rest of us, but because he was an earthy and ordinary man, whom God used to accomplish extraordinary deeds for the kingdom of God. And for this one fact, we can all be thankful! Soli Deo Gloria!
His Early Years & Preparation: (1483-1501)
1483 – Martin Luther is born on November 10th in Eisleben
1483 – Luther is baptized on November 11th at the church in Eisleben
1484 – Hans Luther moves his family to Mansfield, where he takes up work as a silver miner
1492 – Young Martin (age 9) is enrolled in the Latin School of Mansfield
1497 – Luther (age 14) attends the Latin School of Magdeburg run by the “Brethren of the Common Life”
1498 – Luther attends the School of St. George in Eisenach. While “singing for his supper” he is befriended by the Cotta and Schalbe families
In Erfurt: Life as a Student & Monk (1501-1511)
Luther as a Monk
1501 – Luther (age 18) graduates from the School of St. George in Eisenach and begins studies at the University of Erfurt
1502 – The Bachelor of Arts degreeis awarded in September (30th out of 57 graduates)
1505 – The Master of Arts degree is awarded in January (2nd out of 17 graduates)
1505 – At the encouragement of his father, Hans Luther, Martin Luther begins legal studies at the University of Erfurt in May
1505 – On a journey home Luther (age 21) is caught in a severe thunderstorm near Stotternheim (July 2); he impulsively vows to become monk and enters the Augustinian cloister at Erfurt (July 17); his friends are unsuccessful in urging him to reconsider his decision
1507 – Martin Luther’s Ordination and 1st Mass take place (April 3); his father, Hans Luther, rides in with twenty of his friends and makes a sizable gift
1509 – Luther is awarded two theological degrees: Biblical Baccalaureate and the Sententiarius in March
1510 – Luther is sent to Rome on business for the Observant Augustinians
1511 – Returned from Rome, Luther is transferred by his superior, Johann von Staupitz, to Wittenberg so that he can teach Bible in the University
In Wittenberg: His 1st Tower Experience (1511-1521)
Philip Melanchthon – Martin Luther’s friend and fellow professor
1512 – His Doctor of Theology degree is awarded at Wittenberg on October 19
1513 – He begins lectures on the Psalms during the Fall and realizes that the “righteousness of God” is a gift from God imputed to every believer (cf. Psalm 31:1 “…in Thy righteousness deliver me.”)
1514 – He begins lectures on Romans during the Spring, and confirms in his 1st Tower experience the thesis that the “righteousness of God” is graciously given through Christ to every believer (cf. Romans 1:16-17 “…For in it [the gospel] the righteousness of God is revealed from faith to faith.”)
1515 – He begins lectures on Galatians during the Fall
1516 – He begins lectures on Hebrews during the Fall
1517 – Luther posts the 95 Theses on the door of the Castle Church at Wittenberg in opposition to the selling of Indulgences [i.e. certificates of pardon] by Johann Tetzel on October 31st
1518 – Luther participates in the Heidelberg Disputation before his fellow Augustinians on April 26th
1518 – Luther travels to Augsburg and argues theology with Cardinal Cajetan (October 12-14)
1519 – Luther participates in the Leipzig Debate with Johann Eck of Ingolstadt
1520 – Two German Knights, Ulrich Von Hutten and Franz Von Sickingen, offer Luther armed protection in the face of rising opposition to his theology
1520 – Luther writes On the Papacy at Rome (June 11th)
1520 – On June 15th Pope Leo X issues a papal bull, Exsurge Domine, giving Luther sixty days to recant and submit to the Pope’s authority
1520 – Luther writes Address to the Christian Nobilityof the German Nation (in August)
1520 – Luther writes The Babylonian Captivity of the Church (October 6)
1520 – Luther writes On the Freedom of a Christian (November)
1520 – The burning of the Exsurge Domine and books of canon law takes place in a public bonfire at Wittenberg (December); Luther appears and throws the offending documents into the fire to the cheering of the students
At Worms: His 2nd Tower Experience (1521)
1521 – Luther is excommunicated by Pope Leo X (January 3)
1521 – Luther is summoned by Holy Roman Emperor Charles V to the Diet of Worms; “safe passage” is promised (March)
1521 – On April 16-18 Luther is questioned in two hearings at the Diet of Worms
1521 – During an anxious night of prayer Luther has a 2nd Tower experience, delivering his famous words the next morning, “…I am bound by the Scriptures I have quoted, and my conscience is captive to the Word of God. I cannot do otherwise, here I stand, may God help me, Amen.”
Luther appears before the Diet of Worms (1521)
In the Wartburg: Life as an Outlaw (1521- 1522)
The Wartburg Castle
1521 – Luther is “kidnapped” by friends and kept in protective custody in the Wartburg Castle (early May)
1521 – Luther grows a beard and goes by the name of “Junker Jorg”
1521 – Luther writes Commentary on the Magnificat (May)
1521 – Luther writes On Confession: Whether the Pope Has the Authority to Require It (June 1)
1521 – Luther writes Against Latomus (June 20)
1521 – Luther writes On the Abolition of Private Masses: On Monastic Vows (November)
1521 – Luther writes An Admonition to All Christians to Guard Themselves Against Insurrection (December)
1521 – Luther begins his translation of the New Testament into German using The Greek New Testament by Erasmus (1516 edition)
Return to Wittenberg: Mid-Career (1522-1530)
Katie Luther
1522 – Luther suddenly returns to Wittenberg on March 6
1522 – Luther writes Advent Church Postils (March)
1522 – Luther publishes his translation of the New Testament in German (September)
1523 – Luther writes That Jesus Christ was Born a Jew
1523 – Luther writes On Temporal Authority: The Extent to Which It Should be Obeyed (March)
1524 – Luther writes Letter to the Princes of Saxony Concerning the Rebellious Spirit
1524 – Luther writes To the Municipalities of Germany…On Founding Schools (February)
1524 – Luther argues with a fellow reformer, Andreas Carlstadt, on the nature and practice of the Lord’s Supper
1524 – Erasmus publishes his On the Freedom of the Will (September)
1524 – On October 9 Luther publicly abandons his religious habit
1524 – Luther writes To the Christians at Strasbourg against the Enthusiasts (November)
1525 – Luther writes Against the Heavenly Prophets (January)
1525 – Luther writes Admonition to Peace Concerning the 12 Articles of the Peasants (April 19)
1525 – Due to the Peasant’s Revolt Luther writes Against the Murderous and Thieving Hordes of Peasants (May 5)
1525 – On June 13 Luther marries the former nun, Katharina von Bora
1525 – Luther explains his previous pamphlets by writing An Open Letter against the Hard Book against the Peasants (July)
1525 – Luther’s reply to Erasmus, On the Bondage of the Will, is published (December)
1526 – The 1st of six children is born—Johannes Luther (June 7)
1526 – Luther writes German Mass and Order for Public Worship
1527 – Luther writes Whether These Words, “This Is My Body” Still Stand against the Fanatics (April)
1527 – The 1st of four Diets at Speyer takes place. The result is that the German princes refuse to enforce the Edict of the Diet of Worms to stop the spread of Lutheranism (mid-summer)
1527 – Luther writes Whether One May Flee from a Deadly Plague (November)
1527 – His 2nd child ,Elisabeth Luther, is born on December 10; sadly she dies on August 3, 1528 at 8 months
1528 – Luther writes Great Confession on the Lord’s Supper (March)
1528 – During a lengthy period of physical illness and spiritual depression—which he called Anfectungen (i.e. spiritual darkness, doubt, dread)—Luther composes his great hymn, “A Mighty Fortress is Our God” (August)
1529 – Luther writes On War Against the Turk
1529 – Luther begins writing The Small Catechism and The Large Catechism
1529 – His 3rd child Magdalena Luther (“Lenchen”) is born (dies at age 13)
1529 – The Marburg Colloquy takes place with a heated debate with the Swiss Reformer, Ulrich Zwingli, over the Lord’s Supper (October 1-4)
1530 – Luther stays in the Coburg Castle during the Diet of Augsburg (April to August); Philip Melanchthon represents his theological views
1530 – Luther writes To the Clergy Assembled at Augsburg (mid-May)
1530 – Meetings begin at Schmalkalden resulting in a defensive alignment of German Princes against Roman Catholic incursions; this alliance becomes known as the Schmalkald League
Family Life: Martin Luther leading hymns with his Wife, Children, and Philip Melanchthon
In Wittenberg: Consolidation of the Church (1530-1546)
1531 – Students begin to copy down Luther’s remarks during meals (Table Talk)
1531 – Luther’s 4th child, Martin, is born
1531 – Luther writes Warning to His Beloved Germans (April)
1531 – Luther writes Commentary on Galatians (May)
1531 – Luther writes On Infiltrating and Clandestine Preachers (January)
1533 – Luther’s 5th child, Paul, is born
1533 – Luther writes About Private Mass and Ordination
1534 – Luther’s translation of the complete German Bible (Old and New Testaments) is published
1534 – His 6th child, Margaret, is born (December 17th)
1535 – Luther writes Lectures on Genesis
1536 – The Wittenburg Concord on the Lord’s Supper takes place (May)
1537 – The Schmalkald Articles are adopted by Protestant Princes (February)
1538 – Luther writes Letter Against the Sabbatarians (March)
1539 – The bigamy of Philip of Hesse becomes public; this results in a stormy and lengthy controversy about one of Luther’s most ardent supporters
1540 – The Colloquy of Hagenau takes place (June-July)—Philip Melanchthon represents Luther
1541 – The Diet of Regensburg takes place (April)—Philip Melanchthon represents Luther
1542 – The death of Magdalena Luther (“Lenchen”) on September 20
1543 – Luther writes On the Jews and Their Lies (January)
1544 – Luther writes Short Confession on the Holy Sacrament (September)
1545 – Luther writes Against the Papacy at Rome, Founded by the Devil (March)
1546 – On February 18th Martin Luther dies in the town of his birth and baptism, Eisleben
1546 – On February 22nd Luther’s funeral is held at Wittenberg with a sermon preached by his closest friend and supporter, Philip Melanchthon
Some of my favorite books on Martin Luther
Here are four more recent Luther volumes–all of them are winners!
Resources for Further Study:
Althaus, Paul. The Theology of Martin Luther. Robert C. Schultz, trans. Philadelphia, PA: Fortress Press, 1966.
Bainton, Roland. Here I Stand. New York, NY: Penguin Books, 1950.
How do you get along with your spouse, your kids, your relatives, your neighbors, your co-workers, etc in the midst of relational difficulties? Modern-day psychologists give lots of practical remedies, but I think most of us would confess these techniques rarely work. They just don’t get to the heart of the matter. And so, how do you get along with difficult people and heal broken relationships? Here is Martin Luther’s answer based on the teaching of Jesus in the Sermon on the Mount (Matthew 7:1-5). Consider Luther’s thoughtful words as he applies Jesus’ teaching on the “speck” and the “log” to his own life…
“Therefore a Christian should follow a different practice. When he sees the mote in his brother’s eye, he should go look at himself in the mirror before passing judgment. He will then find beams in his eye big enough to make hog troughs. Consequently he will have to say: What is this anyway? My neighbor has done this once in a quarter, a half, a whole year; but I have become so old and have never yet kept the commandments of our Lord God, yea, I transgress them every hour and moment. How can I be such a desperate rascal? My sins are nothing but large oaks, thirty feet tall; and I allow the paltry motes, the specks of dust in my brother’s eye, to irritate me more than my large beams! But this should not be. I must first see how to get rid of my own sins. This will keep me so busy that I shall forget about the motes.”(Martin Luther, What Luther Says, Weimar Edition 52, p. 524)
Martin Luther, What Luther Says, Edwin M. Plass, ed. Weimar Edition 52, p. 524
In addition to the teaching of Jesus, the Bible also tells us, “Hatred stirs up strife, but love covers all offenses.” (Proverbs 10:12) And, “Whoever covers an offense seeks love, but he who repeats a matter separates friends.” (Proverbs 17:9) Lastly, “Good sense makes one slow to anger, and it is his glory to overlook an offense.” (Proverbs 19:11) These verses address our tendency as human beings to “take up an offense” and become “easily offended.” How much better it would be if we could look to God to help us in “overlooking an offense” and truly forgiving others! Instead of holding onto these hurts and allowing them to keep burning, like the embers from a smoldering fire, we are instructed to “cover” all offenses with “love” and to forgive those who have hurt us. The Lord promises that he will help us to do what we ourselves cannot do in our own strength.
The Apostle Paul gives further instruction with this powerful rejoinder, “Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.” (Ephesians 4:31-32) Therefore, the basis of covering offenses with “love” and extending genuine “forgiveness” in difficult relationships is found in the example of Jesus. And, the basis of all healing in broken relationships is found in the power of the Gospel that Jesus taught.
Peter asked Jesus, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” Jesus said to him, “I do not say to you seven times, but seventy times seven.” (Matthew 18:21-22) This seems impossible to do! But that is the point! The disciples of Jesus are to look to Him by faith to help them in the midst of relational difficulties. As Christians, we must set aside our personal “offenses” and trust God to enable us to “cover” these smoldering hurts with “love”–the same kind of long-suffering “love” that Jesus has already shown to us. That is how we get along with difficult people and heal broken relationships.
“Old Town” Heidelberg on the Rhine River in Southern Germany
Written by Dr. Marcus J. Serven
Out of all the Creeds, Confessions, and Catechisms written during the time of the Protestant Reformation, the Heidelberg Catechism (1563) is the most beloved. It is loved for its brevity, its faithfulness to the Bible, and its testimony to shared human experience. Written in Heidelberg, Germany by Zacharius Ursinus (1534-1583) and Caspar Olevianus (1536-1587), it touches the core of human emotion by making numerous statements throughout that affirm the promises of God. It has especially been appreciated during times of persecution, trial, and war. It was commissioned by Prince Frederick III (1515-1576) elector of the Palatinate in Southern Germany. The people of the Netherlands came to greatly appreciate this Catechism and made it part of the “Three Forms of Unity” that are affirmed in most Dutch Reformed Churches. The “Three forms of Unity” consist of: (1) The Belgic Confession, (2) The Canons of Dort, and (3) The Heidelberg Catechism.
What is unique and special about the Heidelberg Catechism? G. I. Williamson answers with the following thoughtful explanation,
“One of the unique things about the Heidelberg Catechism is that it really is two creeds in one. Or, to say it differently, there is a creed with this creed. You see, a large part of the catechism (or creed) is simply a careful explanation of the Apostles’ Creed. The Apostles’ Creed is the earliest, or most ancient, creed of the church. And right here we see one of the most important things about a creed that is true to the Bible–it remains true down through the ages. It does not need to be changed again and again, with each generation, because it deals with things that are unchanging. Thus, an accurate creed binds the generations together. It reminds us that the church of Jesus Christ is not confined to one age, just as it is not confined to any one place. In other words, there is a unity in what Christians have believed, right down through the ages. Just think of it: when we confess our faith today in the words of the Apostles’ Creed, we join with all those believers who have gone before us. Does this not demonstrate that there is indeed just one Lord and one true faith?”
G. I. Williamson, The Heidelberg Catechism, 3
Here are the first two questions–of one hundred and twenty-nine altogether–that show forth the experiential and personally relevant character of the Heidelberg Catechism. Note the emphasis on one’s “comfort” and personal assurance in the face of the many trials and tribulations of this world.
Lord’s Day 1 – With Scripture Proofs
Zacharius Ursinus (1534-1583)
Q. 1: What is thy only comfort in life and death?
A.: That I with body and soul, both in life and death (1), am not my own (2), but belong unto my faithful Savior Jesus Christ (3); who, with His precious blood (4), hath fully satisfied for all my sins (5), and delivered me from all the power of the devil (6); and so preserves me (7) that without the will of my heavenly Father, not a hair can fall from my head (8); yea, that all things must be subservient to my salvation (9), and therefore, by His Holy Spirit, He also assures me of eternal life (10), and makes me sincerely willing and ready, henceforth, to live unto Him (11).
1 Cor. 6:19-20
Rom. 14:7-9
1 Cor. 3:23
1 Pet. 1:18-19
John 1:17
1 John 3:8; Heb. 2:14-15
John 6:39; John 10:28-29
Luke 21:18; Matt. 10:30
Rom. 8:28
2 Cor. 1:22; 2 Cor. 5:5
Rom. 8:14; Rom. 7:22
Caspar Olevianus (1536-1587)
Q. 2: How many things are necessary for thee to know, that thou, enjoying this comfort, mayest live and die happily?
A.: Three (1), the first, how great my sins and miseries are (2); the second, how I may be delivered from all my sins and miseries (3); the third, how I shall express my gratitude to God for such deliverance (4).
Luke 24:47
1 Cor. 6:10-11; John 9:41; Rom. 3:10, 19
John 17:3
Eph. 5:8-10
Let us, then, as students of the Bible resolve to learn the questions and answers from this historic catechism. It is an accurate summary of the teachings from the Bible. Plus, it addresses some of the most searching questions formulated by Christians who have experienced much misery and suffering. Soli Deo Gloria!
Select Bibliography:
Beeke, Joel & Sinclair Ferguson, eds. Reformed Confessions Harmonized. Grand Rapids, MI: Baker Book House, 1999.
Boekestein, William. The Quest for Comfort: The Story of the Heidelberg Catechism. Grand Rapids, MI: Reformation Heritage Books, 2011.
Douglas, J. D. ed. The New International Dictionary of the Christian Church. Grand Rapids, MI: Zondervan Publishing House, 1974; Revised edition, 1978.
“Calvin, John,” by W. S. Reid
“Calvinism,” by W. S. Reid
“Genevan Catechism,” by W. S. Reid
“Catechisms,” by Colin Buchanan
“Low Countries,” by Dirk Jellema
“Olevianus, Kaspar,” by J. G. C. Norman
“Protestantism,” by David C. Steinmetz
“Reformation, The,” by Robert D. Linder
“Reformed Churches,” by W. S. Reid
“Ursinus, Zacharias,” by Marvin W. Anderson
McKim, Donald K. ed. Encyclopedia of the Reformed Faith. Louisville, KY: Westminster/John Knox Press, 1992.
“Calvin, John,” by Hughes Oliphant Olds
“Calvinism,” by W. Stanford Reid
“Dutch Reformation,” by Donald Bruggink
“Genevan Reformation,” by Robert M. Kingdon
“Heidelberg Catechism,” by Shirley C. Guthrie
“Olevianus, Kaspar,” by Lyle D. Bierma
“Ursinus, Zacharius,” by Dirk Visser
Noll, Mark A., ed. Confessions and Catechisms of the Reformation. Grand Rapids, MI: Baker Book House, 1991.
Williamson, G. I. The Heidelberg Catechism: A Study Guide. Phillipsburg, NJ: P&R Publishers, 1993.
Dr. Marcus J. Serven, ThM and DMin
Genevan Foundation – Copyright 2020 – All Rights Reserved
The Wartburg Castle sits high on the hills above Eisenach, Germany
“God is our refuge and strength, a very present help in trouble.” Psalm 46:1
Written by Dr. Marcus J. Serven
Martin Luther as “George the Knight”
Following the great spiritual conflict at the imperial diet at Worms between Martin Luther and his accusers (1521), the Roman Catholic Church issued a Papal Bull proclaiming Luther’s excommunication. Not only was Luther’s soul threatened, but also his physical life. A supportive German Prince, Frederick of Saxony, providentially arranged for his “kidnapping” from the Roman Catholic authorities. Heavily-armed knights, loyal to Frederick, disguised themselves as common thieves and captured Luther, whisking him off to a castle high in the mountains of Thuringia. For almost a year he lay hidden in “The Wartburg” under the false name “George the Knight,” or Junker Jorg. During this time he grew a beard and carried a large sword to complete the disguise. Although the Reformation went on without him, he did not fall into a period of melancholy and apathy. Instead, he used his time of concealment well, translating the entire New Testament into the German vernacular (1522). He also began work on a translation of the Old Testament which he completed later (1534).
Moreover, during this time of forced detainment he wrote many stirring hymns of which “A Mighty Fortress Is Our God” is the best known. Based on Psalm 46, the words of verse one were especially powerful to the solitary Reformer–“God is our refuge and strength, a very present help in trouble.” It has been reported that while watching the smoke from the many peasant campfires in the valley below, Luther became discouraged by feelings of loneliness and discouragement. A fresh wind, though, blew the smoke away, and he was greatly encouraged by the thought that the Lord could blow his own fears and doubts away. Roland Bainton writes,
Luther’s manuscript of Ein’ feste Burg
That great battle hymn of the Reformation, “A Mighty Fortress,” appeared only in a later hymnbook. Here if anywhere we have both Luther’s words and music, and here more than elsewhere we have the epitome of Luther’s religious character. The hymn is based on the Vulgate version of the Forty-sixth Psalm, for Luther in his personal devotions continued to use the Latin on which he had been reared. Whereas in this psalm the Hebrew reads “God is our refuge.” The Latin has “Our God is a refuge.” Similarly Luther begins, “A mighty fortress is our God.” Though the Forty-sixth Psalm is basic, it is handled with exceeding freedom and interwoven with many remembrances of the Pauline epistles and the Apocalypse. Richly quarried, rugged words set to majestic tones marshal the embattled hosts of heaven. The hymn to the end strains under the overtones of cosmic conflict as the Lord God of Sabaoth smites the prince of darkness grim and vindicates the martyred saints. Luther’s people learned to sing…A Jesuit testified that “the hymns of Luther killed more souls than his sermons.”
Roland Bainton, Here I Stand, 270-271
When you consider the promises of God contained in Psalm 46:1, “God is our refuge and strength,” and how Luther lay safely hidden in the Wartburg Castle, then it is easy to understand his powerful lyrics written in the context of his captivity. He rejoiced that the Lord had delivered him from his enemies for a season, and that he was able to continue the spread of the Reformation through his translation of the New Testament, his books, and his hymns.
Here is Luther’s small room and writing desk in the Wartburg Castle. He wrote several hymns and penned many letters to his friends while sitting at this desk
A Mighty Fortress Is Our God
A mighty fortress is our God, a bulwark never failing;our helper he amid the flood of mortal ills prevailing.For still our ancient foe doth seek to work us woe;his craft and power are great; and armed with cruel hate,on earth is not his equal.
Did we in our own strength confide, our striving would be losing;were not the right man on our side, the man of God’s own choosing.Dost ask who that may be? Christ Jesus, it is he,Lord Sabaoth his name, from age to age the same,and he must win the battle.
Luther also industriously translated the New Testament into German from Erasmus’ Greek version of the NT while he lay hidden in the Wartburg Castle
And though this world, with devils filled, should threaten to undo us,we will not fear, for God hath willed His truth to triumph through us.The prince of darkness grim, we tremble not for him;his rage we can endure, for lo! his doom is sure;one little word shall fell him.
That word above all earthly powers, no thanks to them, abideth;the Spirit and the gifts are ours through him who with us sideth.Let goods and kindred go, this mortal life also;the body they may kill; God’s truth abideth still;his kingdom is forever.
–from the Trinity Hymnal
____________________
Sources:
“A Mighty Fortress Is Our God” in the Trinity Hymnal. Revised Edition. Atlanta, GA: Great Commission Publications, 1990 [page 92].
Bainton, Roland H. Here I Stand: A Life of Martin Luther. New York, NY: Meridian Books, 1950.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright November 2012 – All Rights Reserved
