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Higher History

Who Was Martin Luther? Part 7

Martin Luther and Staupitz learning the Gospel

Rev. Donavon Riley

Martin Luther was now living with fifty other monks at the Augustinian monastery at Erfurt. Along with the regular monastic observances that occupied his time, “Brother Martinus,” as he was now called, spent much of his day sweeping and cleaning. Little time was left to him to continue his studies or pursue his questions about where he might find a merciful God.

But, at the same time, the new vicar general of the Erfurt monastery, Johann von Staupitiz, learned from others of Luther’s interest in biblical studies. After speaking to the young monk, Staupitz persuaded the monastery’s prior to give Luther a new job that would set him to the work of memorizing the Bible. Luther was now expected to learn the Bible, and be able to recite every page, from heart. Luther did this and impressed Staupitz so much that his career path as a professor of theology was practically certain.

However, before that could happen, and not even a year after he had entered the monastery, Brother Martinus was ordained into the priesthood. On April 3, 1507 (possibly on Easter Saturday) Luther was ordained. One month later, on May 2, he celebrated his first Mass at the Augustinian church.

By Luther’s own words, it was a difficult thing for him, that first Mass. As he later said while lecturing about Isaac’s prayer in the book of Genesis:

“‘And Isaac prayed to the Lord for his wife, because she was barren: and the Lord answered his prayer'” (Genesis 25:21). A prayer like this, which breaks through the clouds and reaches up to the majesty of God, is not easy. I, ashes, dust, and full of sin, speak with the living, eternally true God. This cannot but cause one to tremble, as did I when I celebrated the Mass… joyous faith, however, which rests on the mercy and the Word of God overcomes the fear of his majesty…and rises boldly above it.”

By 1507, Luther was on his way to becoming a Master of Theology, under the watchful eye of his professor, Johannes Nathin. By April 1508, Martin was scheduled to lecture. At Wittenberg, Staupitz set Luther to lecturing on Aristotle’s “Ethics” for the winter semester. Luther also prepared to receive his doctorate in theology at that time. In the autumn of 1509, he was called back to Erfurt to lecture, too. But that lasted only three-quarters of a year. Soon enough, Luther was called back to Wittenberg as a member of the theological faculty.

The next several years were critical for Luther as a monk and theologian. Church politics, the testing of personal allegiances, and a visit to Rome changed everything for him.

Next week we will look at just what happened to Martin that eventually resulted in his reformation breakthrough.

Note: If you’ve enjoyed these articles and want to know more about Martin Luther, I’ve been following the work of the remarkable Luther scholar, Heidi Obermann, in his book: Luther: Man Between God and The Devil. Also, in the weeks and months that follow I will introduce you, the reader, to other works by Luther scholars that I believe will help deepen your knowledge and appreciation for Luther’s life and work. Enjoy!

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota. He is also the online content manager for Higher Things.

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Higher History

Who Was Martin Luther? Part 6

Martin Luther with tonsure

Rev. Donavon Riley

Later in life, Martin Luther remarked that he had entered the monastery in search of a gracious God. He was driven, he said, “by trembling and fidgeting.” He was worried, after two near-death experiences, that God would not allow him to enter into Paradise.

Reflecting on his time in the monastery, Martin said, “I did not think about women, money, or possessions; instead my heart trembled and fidgeted about whether God would bestow his grace on me… for I had strayed from faith and could not but imagine that I had angered God, whom I in turn had to appease by doing good works.”

Luther was taught that his sanctification, his holiness in relation to God, came by works. On the one hand, all monks believed their entry into a monastic life was a divine call and they had been ushered into the monastery by God’s grace. On the other hand, they believed if they didn’t fight the good fight of faith they would never achieve the prize of forgiveness, life, and eternal salvation. For Luther, and all monks, grace was both gift and obligation.

But Luther was also taught it was not his responsibility to walk alone into the Last Judgment. On the way, he would receive help from the Holy Spirit, the Virgin Mary and St. Augustine, and other saints. All of them who had gone ahead of Luther into heavenly glory were always ready to help him in his fight against temptation, sin, and the devil. The only question for him was, “Will you accept their offer and rely on them to direct you to your final, heavenly goal?”

It wasn’t until later, after he’d been shown the Gospel, that Luther recognized the devil’s pre-occupation with good works. But, for Martin, the devil, by attacking him in this way, had actually helped the young monk to rediscover the Gospel. Luther said, “I became a monk by driving my head through the wall: against the will of my father, my mother, of God, and of the devil.”

This “driving his head through the wall,” for Luther, is what eventually caused him to collide with the practice of selling indulgences. Also, after wearing the monk’s cowl for fifteen years, Martin was prepared to speak knowledgeably and articulately about life for a generation of monks and nuns. As he was drawn closer and closer to Gospel freedom, the burden placed on himself and his fellow monastics became an unbearable weight. It broke his back, and caused him to cry out, not to St. Anne this time, but to God, and in that he received the answer he had long searched for: good news about a merciful God—a God who was for him and was the One who led him to confess: “Christ is different than Moses, the pope, and the whole world. He is not just different, he is far more than our conscience…When the conscience attacks you, he says, ‘Believe!'”

Next time, we will look more at Luther’s life in the monastery, his trip to Rome, and his increasing conflict with the sale of indulgences.

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota.

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Higher History

Who Was Martin Luther? Part 5

Young Martin Luther the Monk

Rev. Donavon Riley

Martin Luther wasn’t even 22 years old when he approached the monastery door in Erfurt. But he’d made up his mind. He knocked on the door of the Augustinian hermits. Martin asked the prior—the man responsible for running the monastery—to admit him.

Then Luther turned his back on a career in law, his father’s expectations, and his friends’ concerns. He allowed fear to drive him into a cloistered life. But why?

At the end of the winter semester in 1503, Martin traveled home to Mansfeld. On the way, the ceremonial dagger (a popular affectation amongst students at that time) Luther wore at his side stabbed him in the leg, probably in the femoral artery—a very dangerous, often fatal wound. A friend who had travelled with him ran to fetch a doctor, since they were still in sight of the city walls. While Luther laid there, propped against a tree, feet pointed toward the heavens, he prayed to the Mother of God: “Oh, Mary, help.” But that wasn’t the event that drove him to seek out the Augustinian hermits in Erfurt. It was, however, the beginning of the end of his law studies.

The second life threatening event, the one that finally drove young Martin into a monastery, happened on July 2, 1505. Caught in a thunderstorm, Luther believed he was about to die (again), and as fear overwhelmed him he cried out, “Help, St. Anne, [and] I will become a monk!” Family and friends tried to talk Martin out of his decision, but it was no use. Two weeks after the storm Luther threw a “going away” party for his friends. The next morning, he went and knocked on the monastery door. “You see me today and never again,” he said. He thought that was the last he’d see of the world. But it wasn’t to be for Luther. As he later remarked, “To the world I had died till God thought it was time.” Some of his friends, like Crotus Rubeanus and Johannes Nathin, compared Luther’s conversion to that of St. Paul. But, Martin didn’t see it that way, and neither did the Augustinian hermits.

Upon entry into the monastery, he was first questioned: Why did he want to join the order? Was his call truly “from God.” What happened during the storm near Stotterheim? Was he filled with fear and trembling about eternal life? Only after the order decided whether his answers were honest and true, was Luther admitted into the monastic life. He was informed of their decision when, as he lay face down at the prior’s feet, the prior prayed: “Oh, God, who kindles the hearts of those who have been converted from the vanity of the world to the victorious prize of the heavenly calling… May they recognize that the grace of their conversion has been granted gratuitously… Amen.”

Luther had come to the monastery for one purpose only. After two near-death experiences, overcome by fear and driven to question everything he’d done up to that point, what Luther wanted more than anything, what he ached for more than money, fame, or his father’s approval, was to find the merciful God.

Next time we will learn about what life was like for the young monk, Martin Luther.

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota.

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Higher History

Who Was Martin Luther? Part 4

Wood carving of Luther rose
Saved by Christ alone

Rev. Donavon Riley

After four years at the university in Erfurt, Luther had become “magister atrium“, which is what we know as a Master of Liberal Arts. He finished second amongst seventeen students who were candidates to receive a degree that year. By the time young Martin was prepared to test for his degree, he’d devoted four years of study primarily to the classic Greek philosopher, Aristotle and all his works on metaphysics, politics, ethics, and economics.

An exciting part of a student’s education at that time happened during the last two years at university. Students learned how to interpret and debate important topics, usually from the works of Aristotle. They also were expected to devote more time to the “quadrivium”—music, arithmetic, geometry, and astronomy.

University was intense for any student. Administration and faculty set high expectations for learning and academic achievement. To make sure everyone was focused on their studies, students lived together in what we call “dorms” under strict supervision. Free time or taking a break from studies was not considered to be a part of a student’s daily routine. In fact, university life was very much based on a monastic style of life.

But, since life was so difficult during the late Middle Ages, why would anyone want to attend university? Why go through such a strict curriculum—one which many students could not complete? What was the upside to a university education and degree during such dark, apocalyptic times?

The simple answer is because there was an opportunity to become a theologian, lawyer, or doctor. Rulers and authorities always needed lawyers, especially as feudalism continued to crumble and capitalism began to capture peoples’ imaginations. More and more, daily life in city, town, and village was run by bureaucrats rather than dukes, earls, and lords.

In the field of medicine, Germany lagged far behind more medically advanced countries like Italy and England. A town doctor in Germany at the turn of the sixteenth century was, to put the best construction on things, one step above the local butcher for skill and usefulness. And often, it was the butcher who was the town doctor and dentist! But, there was a push to write new, up-to-date medical books and improve the quality of medical faculties at universities, and that meant a demand for more gifted young doctors.

Finally, skilled theologians were much sought after by the growing university faculties of Europe. Theological studies were, after all, considered “the queen of the faculties.”

To sum up, a university degree meant status, money, and a better life, not just for an individual, but possibly for his whole family.

After Luther’s success with the Master of Arts exam, his father, Hans, gifted his son with a sum of money so Martin could buy the necessary books to continue his law studies. However, several weeks later, young Martin returned the books unused to the bookseller in Gotha. He didn’t need them anymore, he said. He’d made a decision not to pursue a law degree. Martin had decided to enter the monastery instead, stunning both family and friends.

That’s why, after throwing a “going away” party, of sorts for his friends, Martin then entered the Augustinian monastery in Erfurt on July 16, 1505. Later, when he reflected on this decision at his dinner table at the “Black Cloister” in Wittenberg, Luther remarked that his decision to ignore his father’s authority, to disregard everything Hans had suffered and sacrificed so his son could enjoy a better life than he, was a sin. Luther said that he had made his decision to enter the monastery out of fear. “But how much good the merciful Lord has allowed to come of it!” he said.

Next week we will read about what motivated Luther to give up his law studies and enter a monastery. It was a big decision for Martin, and a decision that ended up affecting not just church history, but world history.

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota.

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Higher History

Who Was Martin Luther? Part 3

Paying indulgences

Rev. Donavon Riley

Martin Luther, like most people during the sixteenth century, lived during a time of both earthly and spiritual insecurity. Frequent wars, plagues, peasant revolts, and famine meant people had to struggle to secure daily bread. And, at the same time that they were worried about sustenance, the church taught that sins could be atoned for by praying to the saints, making pilgrimages, worshipping holy relics, and the like.

The world Luther grew up in was an apocalyptic time. Death could overcome a person at any moment. The Grim Reaper, Four Horsemen, and other end times figures were popular in literature, art, and music. Images of fire and brimstone occupied the church’s imagination, too. Jesus wasn’t pictured as a merciful shepherd or suffering servant, but as a judge seated on a rainbow throne, a two-edged sword coming out one side of his mouth and a lily the other. They symbolized judgment and mercy, death and resurrection. This meant that the primary question on Christian’s minds was: “What must I do to avoid the sword and receive the lily?”

The church’s answer was, “Do what is in you.” Then, God willing, the church would dispense grace to penitent sinners.

To this end, at least once a year, people were expected to confess their sins to a priest. Of course, the more often the faithful Christian confessed his sins the better, but at least once a year was required. In fact, before he could go to communion, he was obligated to go to a priest for confession and absolution. However, if the priest didn’t feel the sins confessed were sincere, honest, or expressed from a contrite heart, he would ban the offender from communion until such time as he made a proper, sincere confession of sins.

Then there was purgatory. In Luther’s day, the church taught that anyone who had not done enough in this life to be purged of all their earthly sins must pay for them in purgatory. As Luther scholar James Kittelson writes: “They would sweat out every unremitted sin before they could see the gates of heaven,” unless, of course, a family member or friend could afford to offer a monetary “gift” to the church in return for a loved one’s release from purgatory.

The “indulgences” as they were called, were legal documents that came with fill-in-the-blank spaces for the purchaser, for those whom he wanted to buy out of purgatory, how many years off purgatory he wanted to pay down, and so on.

Young Martin Luther came of age in a religious culture that mirrored the world. If he worked hard enough, maybe he received his just desserts. In the same way, if he was devout and earnest about his eternal salvation, he might receive grace and be allowed to walk through heaven’s gates at the time of death.

Whether Luther received an earthly or spiritual reward, hard work was the focus. How much he applied himself, how he used the gifts God had given him and how devoted he was to his spiritual development would determine for young Luther where he ended up—not only in life but also in the afterlife.

Next week, we will look at Luther’s time in Erfurt.

NOTE: If you’ve enjoyed these articles and want to know more about Martin Luther, I’ve been following the work of my professor, James M. Kittelson, in his book Luther The Reformer: The Story of The Man and His Career. Also, in the weeks and months that follow I will introduce you, the reader, to other works by Luther scholars that I believe will help deepen your knowledge and appreciation for Luther’s life and work. Enjoy!

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota.

Categories
Higher History

Who Was Martin Luther? Part 2

Young Luther the student in class

Rev. Donavon Riley

When Martin was sent to school in Eisenach, his mother’s relatives helped him settle in. However, they were poor people, so life for him stayed pretty much the same as it had been in Magdeburg. He focused on his studies and sang in children’s choirs for food and a few coins. At some point, however, he met a woman named Schalbe. She was from a family of wealthy merchants. She arranged for Martin to stay in the home of a relative and eat his meals with another. This meant that after 1498, life became a bit better for Luther.

Another change that happened at Eisenach was that Martin caught the attention of the school’s headmaster, John Trebonius. He took Luther under his wing and stirred up the young student’s imagination. Trebonius, as Luther later recalled, was a gifted teacher. At the same time, Martin began a friendship with another teacher, Weigand Geldennupf. This friendship lasted up to Geldennupf’s death.

Geldennupf introduced Martin to ancient authors, like Aesop, Terence, and Virgil. The importance of this for Luther was so far reaching that later he translated Aesop’s fables into German. And, he then urged students, friends, and family to read, learn, and memorize the wonderful, wisdom-teaching fables.

It was Trebonius and Geldennupf who recognized Luther’s gifts, and it was they who paved the way for him to attend a university. Martin’s father, Hans, was very encouraged by this turn of events and did whatever he could to secure his son’s future learning, which he hoped would result in a career in church, law or medicine. Even though Hans barely earned enough to feed and support the family back home, when the time came, he made sure Martin had enough money to attend classes at the University of Erfurt.

It may be easy for us in the present to assume Martin’s intellectual skills lent themselves to excelling at his studies, and religious life and piety, but they didn’t. When he arrived at Erfurt, he was no different than any other student. And, as far as his religious life, Luther was an ordinary Roman Catholic—a believer who attended church regularly, but showed no particular excitement or desire to pursue religious studies.

Martin had learned a great deal about the Christian faith from the Schalbe’s, who were devout people, and they taught him much about monasticism. But, again, this didn’t appear to especially influence Martin’s view of the church or religion. Singing in choirs, attending church, and the like was considered a good work, a part of Luther’s Christian duty, and the way to gain spiritual security in his daily life. Salvation for Martin Luther, and everyone, was something earned. It was a religion of works.

Next week, we’ll dig into what sin, confession, and penance at the end of the 15th century contributed to a Christian’s “spiritual security” and daily life.

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota. 

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Higher History

Who Was Martin Luther? Part 1

Hans and Margaret Luther, Martin's parents

Rev. Donavon Riley

When Martin Luther died on February 18, 1546 some people said they’d heard a rumor that demons flew out of his body. Others said witnesses at his death bed saw Martin carried into heaven by Elijah and the chariots of Israel.

But who was Martin Luther really? Was he a prophet like Elijah? A demon? A hero of the faith? A revolutionary? The man responsible for splitting Christendom once and for all?

Unlike his death, Luther’s birth wasn’t such a big deal. His dad, Hans Luder, was a peasant, meaning he was poor and of no importance to anyone who mattered. But Hans had plans, and he’d decided he wasn’t going to be a peasant his whole life.

By the time his second son, Martin, was born on November 10, 1483, Hans had moved from his hometown of Mohra to Eiselben. Hans was a good man, a devoted husband and father, and faithful. That’s why he took Martin to be baptized at the church of St. Peter on the day of his birth. Well, that and, at that time, more than sixty percent of babies died so Hans was afraid his child wouldn’t be allowed into heaven if he weren’t baptized. That day was also the Feast of St. Martin, so Hans named the boy “Martin.”

Hans’ own dad had died around the time of Martin’s birth. That meant he had no support for himself or his young family. He was on his own now. With few options, Hans went to work in his brother’s fields. But that didn’t sit right with him, so before long he left to make his own fortune.

The family moved to Mansfeld about ten miles away from Eiselben. Hans took a job in a copper mine. It was very dangerous work. Cave-ins, poison air, and water flooding into the shafts were constant threats to the miners.

Hans’ wasn’t paid very well, which meant that money was tight for the Luders when Martin was young. He later recalled that his mother beat him until his hands bled for stealing a nut off the kitchen table. Another time, Hans whipped Martin with a cane for playing a trick on someone. They wouldn’t tolerate bad behavior or dishonesty. The Luders were determined to be more than just peasants and to ensure that their children would enjoy a better life than them.

At the same time, the end of the 1400s were rough for everybody. The world was a hard and violent place. Plagues, peasant revolts, wars, famine, and drought were a part of ordinary life.

In spite of the conditions, Hans dreamed of a better life for his children no matter how dark and dreary the world around them. That’s why, instead of dragging his son into a copper mine with him, Hans sent young Martin to the town school. Later, in 1497, Martin went on to Magdeburg, then a year later to Eisenach. After that, to the University of Erfurt.

Hans wanted Martin to succeed and he was willing to sacrifice his own comfort and happiness to make it happen. Martin, on the other hand, had nothing but criticism for his education. He was not yet five years old when he started Latin school. The students were regularly insulted, cursed, and beaten in order to motivate them. On more than one occasion, young Martin was made to wear a dunce cap and referred to as “ass” for the day. If a student got into too much trouble he was sent home to be whipped with a cane by his parents.

In spite of his treatment, Martin grew to love music above all other subjects. He became very good at performing and composing music. But he wasn’t taught music so he could enjoy it. He was made to learn so he could sing in the church choir.

At Latin school, Martin learned the Lord’s Prayer, Ten Commandments, and Creed by heart. Students who failed to memorize these in Latin were whipped with a cane. Martin later recalled he was beaten fifteen times in one morning for failing to memorize and recite the assigned Latin homework.

In 1497, when he thirteen, Martin had learned enough Latin to “graduate” to another school. He went to live in Magdeburg, where he lived with the Brethren of the Common Life. They were a very pious group of laity. In between classes, Martin was made to walk the streets with classmates singing hymns and begging for food. This is also where the modern practice of “caroling” at Christmas time began. But unlike today, the boys were expected to carol all year round. They were students and beggars. If they wanted to eat or drink anything they were expected to “beg for their supper.”

No one looked at little Martin Luther and said “He’s demon-possessed!” Or, “He’s going to be the prophet of Germany!” Luther’s early life was unimportant and by his own recollection, brutal and difficult.

Next week, we will read more about Martin’s early education in Eisenach and the thing that happened at Erfurt that changed his life.

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota.