A Short Life of Martin Luther

REFORMATION RESOURCES, 1517–2017

SERIES EDITORS

Norman A. Hjelm, Philip D. Krey, and William G. Rusch

A Short Life of

MARTIN LUTHER

Thomas Kaufmann

Translated by Peter D. S. Krey and James D. Bratt

WILLIAM B. EERDMANS PUBLISHING COMPANY

GRAND RAPIDS, MICHIGAN

Wm. B. Eerdmans Publishing Co.

2140 Oak Industrial Drive N.E., Grand Rapids, Michigan 49505

www.eerdmans.com

Originally published in German as Martin Luther, 3. Auflage

by Verlag C.H.Beck oHG, München. © 2014

English translation © 2016 William B. Eerdmans Publishing Company

All rights reserved

Published 2016

22 21 20 19 18 17 16  1 2 3 4 5 6 7

ISBN 978-0-8028-7153-4

eISBN 978-1-4674-4614-3

Library of Congress Cataloging-in-Publication Data

Names: Kaufmann, Thomas, author.

Title: A short life of Martin Luther / Thomas Kaufmann ; translated by Peter D.S. Krey and James D. Bratt.

Other titles: Martin Luther. English

Description: Grand Rapids : Eerdmans Publishing Company, 2016. | Series: Reformation resources, 1517-2017 | Includes bibliographical references.

Identifiers: LCCN 2016015243 | ISBN 9780802871534 (pbk. : alk. paper)

Subjects: LCSH: Luther, Martin, 1483-1546.

Classification: LCC BR325 .K37713 2016 | DDC 284.1092 [B] —dc23 LC record available at https://lccn.loc.gov/2016015243

CONTENTS

Foreword

Timeline

Map of Luther’s Germany

Introduction

1.  The Search for Martin Luther

2.  Living in the Reformation of God

3.  A Theological Life

Epilogue

Note on Citations

Abbreviations

Notes

95 Theses

Further Reading

Index

FOREWORD

Thomas Kaufmann’s biography of Martin Luther joins a long list of life stories dealing with the friar of Wittenberg, who became Martin Luther.

This extensive interest in and preoccupation with Luther throughout the centuries is in no way surprising or unexpected. As a person both of action and profound thought, Luther attracted continuous curiosity in his life time and after his death. Since his last day in 1546, there has been no period of time when Luther suffered neglect or was overlooked and in this regard he has few peers in history. The figure of Luther has consistently aroused great hatred or an equally irresistible devotion.

The challenges for anyone seeking to compose a life of Luther or present his thought have always been considerable. Lacunae exist in his life narrative. Luther himself described some of the key events in his own biography years after their occurrence. He was not a systematic thinker, but more likely a person moved by specific events or individuals. His contemporaries were usually not indifferent to him; they were committed enemies or passionate allies.

The first biographies of Luther are practically concurrent with him and reflect this ambivalence. They disclose two trajectories that have persisted throughout the centuries. Both of these trajectories were influenced by the periods of history through which they passed, viz. Lutheran Orthodoxy, Pietism, the Enlightenment, Liberalism, and most recently Marxism. These trajectories could be described as Lutheran or Protestant, although not all Protestants viewed Luther positively, and Catholic. The latter trajectory was remarkably uniform until the last century.

Cyriakus Spangenberg, a student of Luther’s, initiated a stream of biographies that at times bordered on hagiography. He was followed by such figures as Veil Ludwig von Sechendorf in the seventeenth century, and Gottfried Wilhem Leibniz and Gotthold Ephraim Lessing in the eighteenth. In the nineteen century Georg Wilhem Friedrich Hegel claimed Luther as a resource. In the twentieth century Karl Holl and his students are to be credited with a Luther Renaissance, and Karl Barth sought to understand Luther and employ his thought. The same century saw the rise of the Finnish School under Tuomo Mannermaa and his disciples, who argue that Luther’s doctrine of justification has affinities to the Orthodox doctrine of divinization. It was also the time of certain Marxist interpreters of Luther, who reflected the political situation in Europe at that time. In addition, the twentieth century saw the appearance of noteworthy biographies by Roland Bainton and Heiko A. Oberman among others. All sought from their own perspective to present a clear account of Luther’s life and thought.

The Catholic trajectory owes its origin to another contemporary of Luther, Johannes Cochlaeus. He saw Luther as an infamous heretic who caused the eternal damnation of thousands. This opinion persisted and was extended in the nineteenth and early twentieth century by such writers as Johannes Janssen, Heinrich Suso Denifle, and Hartmann Grisar, whose multi volume work portrayed Luther as a disturbed personality. This negative portrayal of Luther in Catholic circles began to change only with the ground-breaking scholarship of Josef Lortz in the twentieth century, who was followed by such notable Catholic theologians as Otto Hermann Pesch, Harry Mc Sorley, Peter Manns, and Jared Wicks. These authors viewed Luther as a serious theologian and not a demented person. For them, Luther was a theologian who raised crucial questions about the nature of the Christian faith. While complete agreement with Luther is not possible from the Catholic perspective of these scholars, Luther was now acknowledged by many Roman Catholics as a consequential dialogue partner regarding Christian theology and its contemporary meaning.

This selective and concise review of history provides a sufficient background to appreciate the accomplishment of Thomas Kaufmann in his short, erudite, and intense biography of Luther. He has accepted the invitation of history to offer an account of Luther for the twenty-first century, the second century of the ecumenical movement. Its appearance in English as the 500th anniversary of the Reformation occurs provides an invaluable resource whose influence will be long lasting.¹

WILLIAM G. RUSCH

The Divinity School

Yale University

1. For a fuller account of the attention given to Luther from the sixteenth century to the present, see Donald K. McKim, ed., The Cambridge Companion to Martin Luther (Cambridge: Cambridge University Press, 2003) 209-303, and Robert Kolb, Irene Dingel, and L’Ubomír, eds., The Oxford Handbook of Martin Luther’s Theology (Oxford: Oxford University Press, 2014) 491-610.

TIMELINE

INTRODUCTION

One Person in Two Natures

Martin Luther was a man of opposite extremes, and on many fronts. When he first burst on the public scene, in his attack on the sale of indulgences in 1517, he was just another Augustinian friar, a Bible professor at an obscure university in the middle of Germany. In very short order, however, he rose far above the rank of ordinary mortal in the eyes of thousands. For them he was a direct channel to the transcendent. He embodied radical new convictions about how we might attain—or lose—our salvation; he not only taught new answers but also demanded new commitments on the ultimate question of how God relates to humanity. As a man of extremes, he galvanized extreme reactions, dividing opinion as have few others, before or since.

He was born Martin Luder, his rather unfortunate surname meaning bait, connoting lout or scoundrel. With his Ninety-Five Theses he became Eleutherius—a man set free in God by Christ.¹ It was as this Luther that he became famous: hated and honored, reviled as a heretic and lauded as a kind of second Christ. We need not take him (as did some) to be nearly divine, but he certainly was a new-model Christian and undoubtedly a contender for the title Man of the Century. As a man set free in Christ, Luther gave many of his contemporaries reason to rethink what it meant to be a Christian—and, inevitably, to radically question the character of the established church. Many others, however, relished the challenge of answering him in defense of the tried and true Roman Catholic interpretation of faith and life.

Luther was a profoundly inward person whose struggles of soul became legendary. But he was also a public person—in fact, the person through whom publicity as we know it came into being. Like no one before him, he knew how to elicit, mobilize, and deploy public attention and public opinion; the arguments of his age proceeded in, around, and through his name. At the same time, he became publicity’s victim, an object of terrible denigration in the service of sometimes dubious purposes. In our terms, Luther was the first media star of history, someone who knew how to use the media revolution of his day—the printing press—while at the same time being consumed by it. Yet, through all this hubbub, he remained above all a quiet, solitary reader, interpreter, and teacher of the Bible at what had previously been an unknown university, newly founded, lacking any tradition, located at the fringe of civilization. By his efforts, however, Wittenberg University experienced its own PR dream, becoming world famous, forever associated with Luther the person and Luther the name.

In Luther the person, two opposite traits were crucial. One was the brooding withdrawal characteristic of the contemplative, the Bible translator, the man ardent in prayer, the spiritual poet, the careful interpreter and composer of texts. But he was just as much a builder, an activist, an open communicator as befitting a preacher and polemicist, a virtuoso of speech who pushed himself onto the public stage. Likewise, Luther was a pronounced introvert and extrovert; he relished intimacy with those close to him and felt compelled to share with total strangers. He was capable of spontaneous trust and the deepest mistrust.

Beneath all these tensions stretched the tension that was most important for his own self-understanding, his historical role, and his historical significance. Luther saw himself standing simultaneously before the face of his God and before the world at the cutting edge of his times. The Luther who prayed and read the Bible also learned how to become a virtuoso litterateur. Conversely, the agitator, fighter, and propagandist always brought that work back to the study of Scripture. He faced two horizons, carried on a twofold speech with God, had two natural ways of being, and in each case one part of the pair made the other one more fruitful. And so he navigated his way—nimbly, adaptably—through a storm of historical challenges, until these finally proved to be too much.

The public Luther proceeded from and was ever sustained by the solitary man who daily bent over the Bible to read it, read it again, and read it a third time, pressing in and drilling down with utter thoroughness and self-torturing intensity. He pounded on the sound of the words in order to pound God’s Word out of the human words. For Luther this meditative reading of the Bible was speaking with God. Yet, from that conversation his insight and command of language grew, both compelling and enabling him to go out to the public, for he came to believe that in his day nothing less was at stake than the truth of the Christian faith, which had