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
Martin Luther celebrating Christmas with his family and close friends
“The true Christian religion is incarnational and thus does not begin at the top, as all other religions do; it begins at the bottom. You must run directly to the manger and the mother’s womb, embrace the Infant and Virgin’s Child in your arms and look at Him—born, being nursed, growing up, going about in human society, teaching, dying, rising again, ascending above all the heavens, and having authority over all things.” (Martin Luther as quoted in Christmas Spirit, George Grant & Gregory Wilbur, eds. Nashville, TN: Cumberland House, 1999; page 31)
“When the truth was suffocated by such pervasive, thick darkness; when religion was polluted by so many godless superstitions; when the worship of God was corrupted by horrid sacrilege and His glory was lying prostrate; when the benefit of redemption was buried under many twisted opinions, people drunk on the destructive confidence of works sought salvation elsewhere than in Christ, the administration of the sacraments was partly mangled and destroyed, partly corrupted by many human inventions mixed in, partly defiled by for-profit markets; when the government of the church had degenerated into a totally confused wasteland; when those who were sitting in the place of pastors first damaged the church very much by a loose way of living; when they exercised harsh and especially harmful tyranny over souls, the people were led like a herd of cattle to destruction by every kind of error—Luther emerged, then others appeared, who with united devotion sought out reasons and ways by which religion could be freshly purged from so many corruptions, the doctrine of godliness be restored to its purity, and the church be brought together out of such distress into a tolerable condition. We still proceed in this course today.” (Calvin, The Necessity of Reforming the Church, 22-23)
— Dr. Marcus J. Serven
Source: John Calvin. The Necessity of Reforming the Church (1544). Sanford, FL: Reformation Trust Publishing, 2020.
The lofty spires of St. Mary’s Church tower over the City Hall and the main square in the center of Wittenberg, Germany.
Dr. Martin Luther
Some of Martin Luther’s (1483-1546) most powerful sermons were preached in the pulpit of St. Mary’s Church in the center of Wittenberg, Germany. When Cheryl and I visited this beautiful church during the summer of 2019, I found myself deeply stirred. Here was the very place where Luther boldly proclaimed the Word of God week by week to the gathered congregation! His sermons were quickly transcribed and later printed as pamphlets so that they could be distributed far and wide. These sermons had a profound impact throughout all of Europe–from Basel to Bern, from London to Lyon, and from Paris to Prague! God used the preaching of Martin Luther to bring reformation and revival to a people who were starved for the Word of God. As Isaiah prophesied, “so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it” (Isaiah 55:11). Luther’s preaching is one more example of how this prophecy has been fulfilled throughout the centuries.
As I recalled some of Luther’s sermons, I was struck by the simplicity of his language and by the power of his rhetoric. He was unafraid to speak plainly with words and images that proclaimed his message. He was also humble, and often used himself as an example of what to do in the Christian life, and what not to do. Here is a fine example of his preaching from a sermon on Matthew 7:1-5.
Luther’s Pulpit at St. Mary’s Church
“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. Ewald M. Plass, ed. St. Louis, MO: Concordia Publishing House, 1959 (Page 524).
I hope you can agree with me that Luther’s colorful use of words and images powerfully drives home the point of Jesus’ exhortation in Matthew 7, “Judge not, that you be not judged” (vs. 1). How could anyone miss it?
Steven Lawson describes Luther’s preaching in the following manner,
“Though Martin Luther’s preaching was thoroughly biblical and deeply theological, his pulpit presentation was anything but stiff or sterile. To the contrary, his manner of delivery was energetic, engaging, and highly impactful on his listeners. The success of his preaching was due not only to the truth of what he said, but also to the passionate tone and trajectory of how he said it. The power of his sermons did not consist merely of doctrine, but also of his lively delivery. In other words, the strength of Luther’s proclamation was not simply his mind reaching the minds of his listeners, but his heart reaching their hearts. In order to preach in such a way, Luther had to possess a heart enflamed with a holy passion for God’s glory. As the fire of the Spirit consumed his soul, his heart was ablaze, and he was warmly invigorated for the gospel. Thus, he was filled with a burning desire to do more than teach. He wanted the substance of the truth he taught to bring about life change in his listeners. Therefore, he designed his pulpit proclamation to motivate and move his hearers to live the truth of God’s Word. To this end, his sermons included all the elements of true preaching that go beyond mere explanations of the text. These included exhortation, admonition, affirmation, and consolation.”
Steven Lawson, The Heroic Boldness of Martin Luther, 83-84
I thank God for the preaching of Martin Luther, and I fervently pray that God will continue to raise-up preachers like him who will faithfully proclaim his Word.
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
Starting on Sunday, September 12, 2021 there is a new School of Discipleship class for the Fall at Redeemer Presbyterian Church (PCA) in Austin, TX. Below is the class description, its teacher, and its schedule.
Class Description:
Have you ever wondered—“Why do I struggle so much in my life as a Christian?” The answer to your difficulties may lie with a misunderstanding of just how the Christian life actually works. In this class we will explore the Bible’s teaching on faith, repentance, justification, adoption, and sanctification. We’ll also discuss how Christians receive and extend forgiveness, how they adopt an attitude of Cross-bearing, how they engage in prayer, and how they mortify the prevailing sins of their life. Several resources will be used from Church History—Augustine’s Confessions, Luther’s Small Catechism, Calvin’s Golden Booklet of the True Christian Life, Bunyan’s Grace Abounding to the Chief of Sinners, and rich insights from the Heidelberg Catechism. I hope and pray that not only will your questions be answered, but you will be equipped with several tools and strategies to strengthen your Christian life.
My resources for this class–Augustine, Luther, the Heidelberg Catechism, Calvin, and Bunyan. All of these books are considered to be classics in Christian literature.
Class Instructor:
Rev. Dr. Marcus J. Serven is a longtime teacher of the Bible, Reformed theology, and the history of Christ’s Church. After a lengthy pastoral career of serving Presbyterian churches in both California and Missouri (1980-2016), Marcus and his family relocated to Austin, Texas in order to retire—but God had other plans! He now serves as the Pastor of Christian Discipleship at Redeemer Presbyterian Church and is a member of the Presbytery of South Texas (PCA). Marcus has earned degrees from the University of California at Davis (BA), Fuller Theological Seminary (MDiv), and Covenant Theological Seminary (ThM and DMin). He is an active member of the Evangelical Theological Society and the Calvin Studies Society.
Class Schedule:
Sept. 12 – The Christian Life
Sept. 19 – Faith
Sept. 26 – Repentance
Oct. 3 – Justification
Oct. 10 – Adoption
Oct. 17 – Sanctification
Oct. 24 – Forgiveness
Oct. 31 – Cross-bearing
Nov. 7 – Prayer
Nov. 14 – Assurance
Nov. 21 – Union with Christ
Nov. 28 – Mortification of Sins
Dec. 5 – Word and Sacraments
I hope you can join us from week to week throughout the Fall! If you miss a Sunday, then don’t worry since I often refer back to the insights from previous lessons. We meet on Sundays at 10:15 AM in Calvin Hall (Room 206). Come early, since this is a very popular and crowded class!
“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
“There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.” Romans 8:1-2
Written by Dr. Marcus J. Serven
Here is my copy of Thomas Boston’s classic study on Human Nature in its Fourfold State
What are Christians to think about the benefits of the “New Birth?” This question especially comes into focus when the ongoing struggle with sin is considered. A Christian might ask, “Since I am born again, why am I still struggling with sin?” The Bible’s teaching on this subject is that when a person experiences the New Birth that person is delivered from the penalty of sin and declared to be righteous on the merits of Jesus Christ alone (Rom. 3:24-26, 8:1-4; 2 Cor. 5:21; Eph. 2:8-9; 1 Pet. 2:24-25, 3:18). This does not mean that the battle with sin is over for that new believer. Instead, there is an ongoing struggle with sin which is an ordinary part of the Christian life, and each Christian should expect this.
Roman Catholics have historically rejected this way of thinking and called the forgiveness of sins in the life of the believer (our justification) a “legal fiction.” R. C. Sproul notes,
Rome rejects this concept of imputed forensic justification on the grounds that it involves God in a “legal fiction.” Rome alleges that this view casts a shadow on the integrity of God and his justice. For God to consider someone just who is not inherently just is for God is to be guilty of some sort of fiction or deceit. Rome cannot tolerate Luther’s simil iustus et peccator. A person is either just or sinful; one cannot be both at the same time…Rome’s view presupposes that the only true justness or righteousness is inherent righteousness. It denies the truth of imputation. The biblical doctrine of justification is not a legal fiction. It is a legal reality precisely because it is based on a real (or true) imputation of real and true righteousness. Neither Christ’s righteousness nor its imputation to us is a matter of fiction. It represents the reality of divine grace.
R. C. Sproul, Faith Alone, 105-106
Moreover, the Bible asserts that the struggle with sin is not only real, but that it is also very normal (cf. Rom. 7:21-25; Eph. 4:20-24; Col. 3:12-14; James 4:7-8; 1 Peter 5:8-11). The reality is that we still live in our fleshly bodies and regularly have conflict with our three enemies: the world, the flesh, and the devil. Throughout our life here on earth, the struggle with sin will be a real part of our life. When we graduate to Heaven that struggle will end and we will receive a “heavenly body” that no longer endures the trials of sinful temptation (Rev. 21:1-4). That will be wonderful day, indeed!
The analogy of the “fourfold state of man,” then, is an extremely useful tool for understanding and coping with the believer’s ongoing struggle with sin. It gives clarity to the Christian who seeks to understand why their prevailing sins still give them such difficulty. And, it gives them confidence to continue the struggle with the temptations and trials of this world. Here it is…
Before the Fall: posse non peccare = able not to sin.
After the Fall: non posse non peccare = not able not to sin.
After Regeneration: posse peccare et non peccare = able to sin and not to sin.
In Heaven: non posse peccare = unable to sin.
Consider these helpful statements from Augustine, R. C. Sproul, Martin Luther, John Calvin, and Thomas Boston as they answer the question, “Since I am born again, why am I still struggling with sin?”
As Originally posited by Aurelius Augustine (354-430):
Aurelius Augustine
“When, sunk in the darkest depths of ignorance, man lives according to the flesh undisturbed by any struggle of reason or conscience, this is his first state. Afterwards, when through the law has come the knowledge of sin, and the Spirit of God has not yet interposed His aid, man, striving to live according to the law, is thwarted in his efforts and falls into conscious sin, and so, being overcome of sin, becomes its slave…this is man’s second state. But if God has regard to him, and inspires him with faith in God’s help, and the Spirit of God begins to work in him, then the mightier power of love strives against the power of the flesh…this is the third state of a man of good hope. And he who by steadfast piety advances in this course, shall attain at last to peace, that peace which, after this life is over, shall be perfected in the repose of the spirit, and finally in the resurrection of the body. [This is the fourth state] Of these four different stages the first is before the law, the second is under the law, the third is under grace, and the fourth is in full and perfect peace.” (Augustine, Enchiridon, Chapter 118 “The Four Stages of the Christian’s Life”)
R. C. Sproul’s Summary of Augustine’s Teaching:
Dr. R. C. Sproul
“Augustine is famous for distinguishing various moral states or conditions of man both prior to the fall and after it. Before the fall Adam had the ability to sin (posse peccare) and the ability not to sin (posse non peccare). He did not possess the inability to sin (non posse peccare) or the inability not to sin (non posse non peccare). We struggle a bit with this language because the last condition which describes Augustine’s view of original sin, is spelled out with a double negative, non posse non peccare. To say that fallen man is unable not to sin means that we are able only to sin. We simply are unable to live without sinning. We sin out of a kind of moral necessity because we act according to our fallen nature. We do corrupt things because we are corrupt people. This is the essence of what it means to be fallen.” (Sproul, Grace Unknown: The Heart of Reformed Theology, 123)
From the Reformer, Martin Luther (1483-1546):
Dr. Martin Luther
“According to the apostle and the simple sense of him who is in Christ Jesus, it is not merely the lack of a quality in the will or indeed merely the lack of light in the intellect, of strength in the memory. Rather it is a complete deprivation of all rectitude and of the ability of all the powers of the body as well as the soul and of the ability of all the powers of the body as well as the soul and of the entire inner and outer man. In addition to this, it is an inclination to evil, a disgust at the good, and disinclination toward light and wisdom; it is a love of error and darkness, and fleeing from good works and a loathing of them, a running to what is evil…” (Luther, What Luther Says, 1300-1301)
From the Reformer, John Calvin (1509-1564):
John Calvin
“This is the hereditary corruption to which early Christian writers gave the name of Original Sin, meaning by the term the depravation of a nature formerly good and pure…when it was clearly proved from Scripture that the sin of the first man passed to all his posterity, recourse was had to the cavil, that it passed by imitation, not propagation. The orthodox, therefore, and more especially Augustine, labored to show, that we are not corrupted by acquired wickedness, but bring an innate corruption from every womb.” (Calvin, Institutes, 2.1.5)
From the Puritan, Thomas Boston (1676-1732):
Thomas Boston
“There are four things very necessary to be known by all that would see heaven: 1. What man was in the state of innocence, as God made him. 2. What he is in the state of corrupt nature, as he hath unmade himself. 3. What he must be in the state of grace, as created in Christ Jesus unto good works, if ever he be made a partaker of the inheritance of the saints in light. 4. What he will be in his eternal state, as made by the Judge of all, either perfectly happy, or completely miserable, and that for ever. These are weighty points, that touch the vitals of practical godliness, from which most men, and even many professors, in these dregs of time, are quite estranged. I design, therefore, under the divine conduct, to open these things, and apply them.” (Boston, The Fourfold State of Human Nature, 37)
Thomas Boston labeled the four stages of of human nature in this way: (1) Primitive Integrity, (2) Entire Depravity, (3) Begun Recovery, (4) Consummate Happiness or Misery. Nonetheless, the classic way of describing the fourfold state of man is:
Before the Fall: posse non peccare = able not to sin.
After the Fall: non posse non peccare = not able not to sin.
After Regeneration: posse peccare et non peccare = able to sin and not to sin.
In Heaven: non posse peccare = unable to sin.
What are the benefits of teaching the “fourfold state of man”?
What are the benefits of recognizing and applying the “fourfold state of man” to the doctrine of the Christian life? First of all, the “fourfold state of man” provides a comprehensive picture of human life from the beginning to the end. Secondly, it gives Christians a high degree of personal confidence that their ongoing struggle with sin will prove to be beneficial in the end. The Bible teaches that Christians can resist sinful impulses and by God’s grace “put off the old man” and “put on the new man” (cf. Eph. 4:20-24; Col. 3:12-14). This transformation comes about through the work of the Holy Spirit in the Christian’s life. Thirdly, this doctrine gives biblical counselors a significant tool in helping Christians in the midst of their personal struggles with sinful behavior. Sadly, many Christians feel helpless in gaining any ground in the ongoing struggle with sin. By understanding the “fourfold state of man” the Believer can realize—perhaps for the very first time—that they can experience victory in their own life. Last of all, this doctrine gives hope for Christians as they grow weary of this world and prepare themselves for the future reality of heaven. In summary, the “fourfold state of man” is a useful doctrine to enable and encourage Christians as to their true state in the ongoing struggle with sin. And that, demonstrates the benefits of teaching this important doctrine.
Here are four books on Puritan theology which give further insight on this important topic
Sources for Further Research:
Beeke, Joel R. and Mark Jones. A Puritan Theology: Doctrine for Life. Grand Rapids, MI: Reformation Heritage Books, 2012.
Beeke, Joel R. Puritan Reformed Spirituality: A Practical Theological Study from our Reformed and Puritan Heritage. Webster, NY: Evangelical Press USA, 2006.
Boston, Thomas. The Fourfold State of Human Nature. Originally published in 1720; Reprint, Edinburgh: The Banner of Truth Trust, 1964.
Calvin, John. Institutes of the Christian Religion. John T. McNeill, ed. Ford Lewis Battles, trans. 2 vols. Library of Christian Classics, no. 20-21. Philadelphia, PA: The Westminster Press, 1960.
Douglas, J. D. The New International Dictionary of the Christian Church. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
“Augustine of Hippo”, by D. F. Wright
“Boston, Thomas”, by C. G. Thorne, Jr.
“Calvin, John”, by W. S. Reid
“Luther, Martin”, by Carl S. Meyer
“Marrow Controversy, The”, by J. D. Douglas
“Puritans; Puritanism”, by Peter Toon
“Scotland”, by W. S. Reid
“Scotland, Church of”, by J. D. Douglas
Elwell, Walter A., ed. Evangelical Dictionary of Theology. 2nd Edition. Grand Rapids, MI: Baker Book House, 1984, 2001.
“Antinomianism”, by Robert D. Linder
“Augustine of Hippo”, by Bradley J. Gundlach
“Boston, Thomas”, by Alan F. Johnson
“Calvin, John”, by William Stamford Reid
“Justification”, by James I. Packer
“Luther, Martin”, Rudolph W. Heinze
“Man, Doctrine of”, by H. D. McDonald
“Marrow Controversy”, by Douglas F. Kelly
“Puritanism”, by Mark A. Noll
“Salvation”, by R. E. O. White
“Sanctification”, by R. E. O. White
“Sin”, by Donald G. Bloesch
“Depravity, Total”, by Charles C. Ryrie
Lloyd-Jones, Martyn. The Puritans: Their Origins and Successors. Edinburgh, Scotland: The Banner of Truth Trust, 1987.
Luther, Martin. What Luther Says: A Practical In-Home Anthology for the Active Christian. Ewald M. Plass, ed. St. Louis, MO: Concordia Publishing House, 1959.
Muller, Richard A. Dictionary of Latin and Greek Theological Terms. Grand Rapids, MI: Baker Book House, 1985.
Packer, James I. A Quest for Godliness: The Puritan Vision of the Christian Life. Wheaton, IL: Crossway Books, 1990.
Sproul, R. C. Faith Alone: The Evangelical Doctrine of Justification. Grand Rapids, MI: Baker Book House, 1995.
Sproul, R. C. Grace Unknown: The Heart of Reformed Theology. Grand Rapids, MI: Baker Book House, 1997.
Sproul, R. C. Willing to Believe: The Controversy Over Free Will. Grand Rapids, MI: Baker Book House, 1997.
Wallace, Ronald S. Calvin’s Doctrine of the Christian Life. Eugene, OR: Wipf and Stock Publishers, 1997.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2020 – All Rights Reserved
“Your word is a lamp to my feet and a light to my path.” Psalm 119:105
Written by Dr. Marcus J. Serven
The Bible clearly states that the Christian is saved by grace alone through faith alone (cf. Psalm 31:1; Habakkuk 2:4; Romans 3:21-31; Ephesians 2:5, 8-10). Since this is true, then what should be one’s attitude toward the Law of God? Should the Christian reject it entirely as a set of unnecessary regulations, or is there some on-going use for the Law of God in the life of the believer? Moreover, is there some measure of restraint of evil attitudes and impulses amongst the people of this fallen world that the Law of God provides? In answer to these questions it should be noted that the Bible teaches three uses of the Law of God:
It is a light to expose our sin and point us to the Savior (Rom. 3:20; 7:7, 8, 13; Gal. 2:19; 3:21, 24).
It is a curb to restrain wickedness in this fallen world (Rom. 1:19-20; 2:14-15)
It is a rule to guide the believer in knowing how to live (Ps. 119:9-16; Jn. 14:15; Rom 3:31).
Thus, we see from these Bible passages that the Law of God has an on-going function in this world: in exposing our sin and the need for a Savior, in restraining wickedness, and also in promoting holiness in the life of the believer. It is to our benefit, then, that we study and apply the Law of God as a “rule of life” (WCF 19, Article 6)
____________________
From Martin Luther’s Small Catechism (pages 85-86):
It is a curb that restrains wickedness in this fallen world.
It is a mirror that shows a person his sin and his need for the Savior.
It is a rule that gives wisdom to the believer as to how he should live.
____________________
John Calvin
From John Calvin’s Institutes 2:7:1-17
Regarding the three uses of the law…
“The first part is this: while it shows God’s righteousness, that is, the righteousness alone acceptable to God, it warns, informs, convicts, and lastly condemns, every man of his own unrighteousness. For man blinded and drunk with self-love, must be compelled to know and to confess his own feebleness and impurity.” (Institutes 2:7:6)
“The law is like a mirror. In it we contemplate our weakness, then the iniquity arising from this, and finally the curse coming from both—just as a mirror shows us the spots on our face.” (Institutes 2:7:7)
“The second function of the law is this: at least by fear of punishment to restrain certain men who are untouched by any care for what is just and right unless compelled by hearing the dire threats in the law.” (Institutes 2:7:10)
“The third and principal use, which pertains more closely to the proper purpose of the law, finds its place among believers in whose hearts the Spirit of God already lives and reigns.” (Institutes 2:7:12)
“Now, the law has power to exhort believers. This is not a power to bind their consciences with a curse, but one to shake off their sluggishness, by repeatedly urging them, and to pinch them awake to their imperfection.” (Institutes 2:7:14)
____________________
The Westminster Assembly (1643-1648)
See Westminster Confession of Faith, Chapter 19 “Of the Law of God”
See Westminster Larger Catechism, Q.’s 91-152
See Westminster Shorter Catechism, Q.’s #39-44
WCF Chapter 19, Article 6: Although true believers be not under the law, as a covenant of works, to be thereby justified, or condemned (#1); yet is it of great use to them, as well as to others; in that, as a rule of life informing them of the will of God, and their duty, it directs and binds them to walk accordingly (#2); discovering also the sinful pollutions of their nature, hearts, and lives (#3); so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin (#4), together with a clearer sight of the need they have of Christ, and the perfection of His obedience (#5). It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin (#6): and the threatenings of it serve to show what even their sins deserve; and what afflictions, in this life, they may expect for them, although freed from the curse thereof threatened in the law (#7). The promises of it, in like manner, show then God’s approbation of obedience, and what blessings they may expect upon the performance thereof (#8): although not as due to them by the law as a covenant of works (#9). So as, a man’s doing good, and refraining from evil, because the law encourageth to the one and detereth from the other, is no evidence of his being under the law; and not under grace (#10).
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.
