Martin Luther's 95 Theses The 95 Theses.

A strange way to talk about his most faithful followers! But once Luther had made up his mind which side he was going to back, which side it was more profitable to back, his violence knew no limits. On May 6 of this fatal year Luther published his pamphlet, “Against the Peasant Bands of Robbers and Murderers”, which Funck-Brentano has described as a “horrible document which it is impossible to read, not only without disapproval but without disgust. The Reformer, who always had the Gospel on his lips, now talked of nothing but killing, torturing, burning and murdering the very people whom his work had driven to rebel.” Let us listen to the Reformer, the so-called champion of Christian freedom.

What are the 95 Theses of Martin Luther?

Martin Luther Concerning Penitence and IndulgencesDisputa de Penitencia el Dr.

Why did Martin Luther write the ninety five theses?

The other preliminary point which I can state only in the same summary way before I enter upon my subject proper, is the new place the whole of the Reformation movement has found, as the result of modern historical research, within the framework of history, and especially the connection between the Renaissance and the Reformation. This is indeed a stimulating subject, but all I can do here—in order that Luther the man, and his works, can be properly understood—is to try and describe very briefly what is the traditional view of these two movements, and how they are seen in the light of most recent research. I shall again merely state the conclusions, and must leave to a future and more elaborate study the tracing of the stimulating and enlightening way by which modern scholars have found the way to a true interpretation of the Renaissance and the Reformation and the relationship of the one and the other.

Aland, ed., Martin Luther's 95 Theses; H.

It ought to be remembered that Nietzsche was the son of a Lutheran pastor, that he had a Lutheran upbringing himself, and that he knew Luther's teaching, Luther's influence, from within. There was some justification when Nietzsche could state in one of his very last writings: “People are no longer afraid of the ideal of the Renaissance.”

169-170, ‘The Facts About Luther,’O’Hare, TAN Books, 1987, p.

What I am going to state is, then, nothing new and original on the Continent, although to English ears it may sound blasphemous and heretic. I have indicated my limitations. Perhaps I may as well mention that, in spite of my shortcomings, I think I have some qualifications for speaking on Luther. It has been rightly observed that “Luther was so typical a German, one may even say so exclusively German, that a complete understanding can be expected only from a German”. For once my nationality seems to be an advantage.

95 Theses Martin Luther nailed on the church door at Wittenburg.

I thought it necessary in order to provide better understanding of what I shall have to say in my subsequent chapters, to point to these two changes which have taken place in the historical interpretation of the Reformation. First of all, the great and fundamental difference between the Lutheran movement and the various other lines of reformation; and secondly, the relation which the Reformation has to its historical predecessor, the Renaissance. I hope that even if I could not indicate the actual line of research taken by the various scholars in arriving at their conclusions, I have at least made it reasonably clear what those conclusions were, and how far they are different from what we might perhaps call the antiquated or traditional views.

a listing of the three main points, in the words of Martin Luther.

I could give many more quotations of the same kind from Lutherans and Catholics alike which would justify me in devoting some time to the personal character of the Reformer. For I am as much convinced as all other biographers that an understanding of Lutheranism, and its effect, is completely impossible without a full understanding of Luther's personality.

Martin Luther’s Saemmtliche Schriften,Letter No.

The second reason why I shall discuss Luther the man at some length is because I hope to be able to destroy the “Luther-legend” to some extent. Nothing, to my mind, is so harmful to a true understanding of historical facts as the existence of some old legends which have no reasonable explanation. One of Luther's biographers wrote about the “hopelessness to fight the Luther-legend”. I am not quite so much of a pessimist. I think it is my duty as a teacher to try and acquaint my pupils with the facts, or at least the facts as I see them, and to produce in them a state of mind in which they may investigate for themselves, see and read on their own—before they accept traditional legends, irrespective of whether there is a shadow of truth about them or not.