Martin luther Essay Example

a positive impact on his native language. The truth in this situation probably lies somewhere in between. However, it is important to be cautious when accepting statements about Luther as they may be contradicted. Luther's own writings were filled with contradictions, which greatly aided his commentators.

He had a tendency to both confirm and contradict the same fact or phenomenon in a short amount of time, allowing "authorities" to selectively quote the side they preferred. However, this abundance of contradictions provides our first insight into Luther's character. "Because, like his teachings and writings, Luther's life was full of contradictions that stemmed from his neurotic temperament" (Funck-Brentano). Luther displayed neurotic behavior from a young age.

The text describes the harsh upbringing of a person who endured strict discipline and physical punishment. The person admits that their mother would physically abuse them for a minor transgression. The individual also faced similar treatment from their teachers, receiving up to fifteen whippings a day for trivial reasons. These experiences had a lasting impact on their character, causing them to become somewhat timid, wild, and distrustful. Even during their youth, friends noticed that the person exhibited signs of mental unease and abnormal behavior.

Experiencing melancholia at a young age, he suffered the impact on his entire nervous system. Interestingly, during this period, he decided to join the Church. On July 2, 1505, as he returned from visiting his parents in Magdeburg, a severe storm erupted near Erfurt. While alone near Stotterheim, he was struck by lightning and collapsed. Desperately seeking aid from St. Anne, he made a vow to become a monk if she rescued him. Consequently, he proceeded to enter the monastery.

The young man's experience of the monastic life was extremely challenging and tedious, resulting in feelings of fear, nerves, emotions, and instability. Consequently, his time as a monk was marked by peculiar occurrences. One such incident took place during High Mass in the monks' choir when Luther had a seizure while the Gospel was being read. This particular Gospel recounted the tale of a person possessed by an evil spirit, causing Luther to collapse to the floor and act as if he had lost his sanity. Throughout his later years, Luther frequently encountered episodes of uncontrollable weeping and sobbing that consumed him.

While residing in the monastery, the other monks often believed that he was possessed by the devil. His existence was defined by a perpetual state of mental instability. To counter his bouts of depression, he would overload himself with tasks or immerse himself in excessive prayer, always pushing beyond his limits, which ultimately worsened his mental health. Luther's personal writings offer valuable understanding into his psychological path. For instance, he mentions the necessity for two secretaries, illustrating his tendency to overexert himself.

I spend most of my day writing letters. I serve as the Preacher of the Convent and the Refectory, and I am also the vicar in the district, making me an elevenfold Prior. Additionally, I am in charge of the fish-ponds at Leitzkau and act as an agent at Torgau in the lawsuit for Herzberg parish church. Furthermore, I give lectures on St.

Paul, I am researching the Psalter. Unfortunately, I rarely have sufficient time to recite my Office and conduct Mass. While I am physically well, my spirit is suffering. I must confess

that "over the past week, I have been plagued by feelings of mortality and hopelessness. My entire body trembles and I feel utterly depleted. Waves of despair and sacrilege assail me, causing me to lose almost all connection with Christ" (Luther's Letters, Enders Edition, vol.).

1, pp. 66, 67, and vol. 6, page 71). Sometimes, he remains idle and neglects prayer without showing any concern for the Church of God.

"I am consumed by the passion of my unyielding physical desires. It is supposed to be the fervor of the soul that I should experience. However, it is my physical body that controls me, with its longing, indolence, inactivity, and drowsiness" (ibid. vol.)

According to various biographers, Luther's writings suggest that he may have had a neurological disorder (Maritain, page 189). Some describe his sufferings as delirious hallucinations (Funck-Grentano) or religious fanaticism (Professor B. Schoen), while others label him as mentally deranged (ibid). Even his biggest supporters acknowledge that he experienced religious melancholia, a mania for persecution, or a mania for greatness (Professors A.

As he grew older, his condition deteriorated (Hausrath, J. Husslein, A. Harnack).

He has a problem with "temptations" and particularly with "devil-mania". Anything he didn't like, anyone who disagreed with him, he believed was influenced by the Devil. He experienced many strange hallucinations and vibrations which he always believed were caused by Satan. As a result, Satan became the central figure in his life. One of Luther's main characteristics is that he always brought up the Devil in his intellectual life, social interactions, speeches, writings, and sermons. He attributed far more influence and importance to the Devil than is supported by Scripture. This belief helped

Luther gain popularity in Germany that he had never experienced before.

All the dormant superstitions among the common people and the upper class were awakened and set into motion by Luther's teachings. Luther's opinions on this matter are too numerous to be mentioned. However, it is indeed true that he reintroduced to Germany a belief in miracles, superstitious practices, mysticism, and an intense belief in malevolent forces, which were declining rapidly due to the influence of the Renaissance. It should be noted that there is a difficulty in quoting his statements not only about the Devil but also about various other topics. This difficulty arises from his choice of language. For example, a relatively mild statement would be "Satan sleeps with me much more than my wife does," whereas other quotations can only be provided with dashes indicating indecent content.

Luther's language was shockingly offensive and indescribable. Maritain believed that he had an excessive fixation on vulgarity and obscenity. Referring to it as "revolutionary journalism" fails to convey the true extent of it. A more precise portrayal would be that he would become extremely enraged and, in fits of anger, he would unleash offensive expressions. He wrote things that cannot be relayed in polite English.

This was simply the expected result of his neurotic personality. He lacked godlike qualities and holiness, and had little patience or understanding of others. Similar to vulgar German politicians that our generation has witnessed too many of, he enjoyed screaming, shouting, and blaspheming. He proudly declared that rage acted as a stimulant for him, sharpening his mind, warding off the Devil's attacks, and eliminating worry.

According to "Table Talk" (1210), I find that I

write and speak most effectively when I am angry. In order to excel in composing, writing, praying, and preaching, I must be in a state of rage. What interests me greatly is his interpretation of "praying well". Even if I am unable to pray, I can still curse. Instead of saying 'Hallowed be Thy Name', I will now curse and condemn the name of the Papist. Similarly, instead of saying 'Thy Kingdom come', I will express my disdain and damn the Papacy, hoping for its eternal damnation.

According to Luther, he prays every day from the bottom of his heart, stating, "Yes, that is how I pray, and I do so every day of my life" (E25, 108). While it could be argued that the standards of language in the Middle Ages were different from our time, Luther went beyond the norms of his educated peers, leaving friends shocked and opponents speechless with rage and amazement at his audacity. One might suggest that a man who expressed so many beautiful thoughts could occasionally exceed boundaries in the opposite direction. However, Luther's writings were generally lacking in beauty and often featured "an undignified vulgarity, spiced with sexual allusions." One commentator, H. Hallam, agrees with this assessment, emphasizing that Luther's language threatened the foundations of religious morality and lacked strength, acuteness, and impressive eloquence ("Introduction to the Literature of Europe").

The hero of the Reformation was a mythical, mentally unbalanced, and diseased character. His intemperance, persecution mania, and fluctuating moods were the root of his constant contradictions. He lacked rationality and openly confessed his disdain for reason, relying solely on his passions and violent temper.

He repeatedly denounced reason and

a rational approach to issues in his aggressive language. "Reason is the Devil's greatest whore; she is a harmful prostitute by nature and behavior; she is a designated prostitute of the Devil; a prostitute consumed by diseases like scab and leprosy who should be trampled on and annihilated, along with her wisdom. . .

Throw dung in her face to make her ugly. She is and she ought to be drowned in baptism.

.She would deserve, the wretch, to be banished to the filthiest place in the house, to the closets" (E16, 142-148). There are many more sayings in the same sense, though not always so dirtily phrased. "Usury, drunkenness, adulterythese crimes are self-evident and the world knows that they are sinful; but that bride of the Devil, 'Reason', stalks abroad, the fair courtesan, and wishes to be considered wise, and thinks that whatever she says comes from the Holy Ghost. She is the most dangerous harlot the Devil has." "Reason is contrary to faith", he writes elsewhere.

"Reason is the whore of the Devil. It can only blaspheme and dishonour everything God has said or done" (E29, 241). So it continues endlessly. In Luther's teachings and personality lies the origin of the German belief in a romantic world, where anything logical and reasonable is distrusted. Luther's violent language and temper, his inability to think and speak rationally, bred a distrust and dislike for reason. The German nation, eager to embrace this new Christianity, welcomed it as a modern religion. It is fascinating to compare how two renowned scholars, with contrasting perspectives, interpret Luther's anti-rational hysteria. Nietzsche, the freethinker, quotes Luther's declaration: "If we could conceive by reason

that God who shows so much wrath and malignity could be merciful and just, what use should we have in faith?" Nietzsche adds: "From the very beginning, nothing has ever left a deeper impression on the German soul, nothing has ever enticed it more than that conclusion - the most perilous of all - which for every true Latin, is a violation against intellect: credo quia absurdum est." On the other hand, Maritain presents excerpts where Luther expresses his disdain for reason.Continuing his thoughts, the Catholic philosopher remarks that he has referenced these excerpts for the purpose of illustrating how important it is to identify the initial manifestation of the deceptive anti-intellectualist mysticism. This philosophy would go on to corrupt numerous minds in the nineteenth century, although it would often be disguised in more covert and less straightforward forms.

... Luther freed humanity from the burden of intellect, from the exhausting and persistent urge to constantly think and reason. Many individuals fail to understand the profound and enduring link between religion and politics, faith and worldly matters. Numerous English individuals engage in wishful thinking, basing their arguments on their own logical processes.

They expect the Germans to have the same mindset. They attempt to enlighten the Germans with ideas that the Germans not only reject but also detest. Martin Luther, their Christ, God, and Messiah, taught them to despise rationality and intellect, and they willingly followed his teachings. It might surprise or even shock some people, but Luther aimed to be Germany's Christ himself, and he succeeded in this endeavor. It didn't take long for Luther's false mysticism to manifest itself in actions.

"He convinces himself that

he is guided by a divine inspiration for all his actions and decisions." At first, he introduced an original interpretation of "God's Word." However, it quickly became clear that Luther always referred to his own understanding of Scripture and his own teachings as "God's Word," which he believed had been revealed to him by God. He stated, "When I am angry, I am not expressing my own anger, but the anger of God." Luther admitted his superiority over any man or saint, declaring, "St. Augustine or St. Ambrosius cannot compare to me." He asserted that others should honor our teaching, which he claimed was the word of God spoken through us by the Holy Spirit."

The bishop declared that God had granted him exceptional gifts and appointed him for the entire German land. He emphasized that obeying him meant obeying Christ and anyone who disobeyed him was despising Christ. He believed that his teachings would remain true, regardless of the world's state. According to him, they were essential as they preceded Christ's arrival.

"Whoever rejects my doctrine cannot be saved." "Nobody should rise up against me". "No mortal ever spoke of himself as Luther did". His persecution mania turned with advancing years into a mania of self-glorification, of grandeur. He really and truly believed that he was God's representative upon earth. He did not refrain from saying and teaching, "I am Christ"; and he exclaimed, almost in the same breath, "I am the prophet of the Germans, for such is the haughty title I must henceforth assume."

Thus I cannot think that I said too much when I called Luther "the German Christ" for such is what he

wanted to be, what he believed himself to be, and what, unfortunately, his fellow-countrymen accepted him to be. Luther's God and Luther's Christ had to be blamed and this is a natural consequence of the Reformer's character, views, and manias for every wrong Luther himself committed.

"If God has a concern for His son's interests, He will protect me; my cause is linked to Jesus Christ. If God does not care about Christ's glory, He will put His own at risk and have to bear the disgrace." Therefore, it is not uncommon for Luther to have different opinions than God or Christ. On one occasion, he boldly declared, "I trust my wife and students more than I trust Christ" ("Table Talk", 2397b). "When I saw Christ, it felt as if I was seeing the Devil."

According to Janssen, Luther had a strong dislike for Christ and was often horrified by His name. Seeing Jesus on the Cross had a powerful impact on him, as if he had been struck by lightning. Luther even preferred to hear the name of the Devil rather than the name of Christ. In 1537, Luther wrote that he did not believe in Christ. The example of Jesus Himself often held no significance for Luther, as stated in E29 (p. 196).

God, however, appeared to him as "a master armed with a stick". He believed that God had mischievously blinded him and often acted like a madman. Luther saw God as the one who paralyzes the old and blinds the young, asserting his dominance. Luther viewed God no better than a scoundrel and considered him to be stupid. These peculiar statements from the reformer

reveal his unusual perspective on God and Christ. Later on, we will explore Luther's own views on sex and morality.

According to Luther, he justified his own adultery by referencing the teachings of Christ. Luther claimed that Christ himself had committed adultery with three different women. Luther said, "Christ committed adultery first of all with the woman at the well about whom Saint John tells us. Was not everybody about Him saying: 'Whatever has he been doing with her?" Secondly, with Mary Magdalene, and thirdly with the woman taken in adultery whom He dismissed so lightly. Thus even Christ, who was so righteous, must have been guilty of fornication before He died" ("Table Talk", 1472) (W2, 107). I have quoted Luther's own words to demonstrate his beliefs and character. It is tragically infinite that Luther and Germany believed in his delusions, his divine mission, and his placement above Christ.

Who determines whether a nation produces remarkable individuals or whether these remarkable individuals have an impactful influence on their country? In the case of Luther, both possibilities are likely true. It is only in Germany, a country that was not as advanced as the Latin countries at the time, that someone like Luther could have been born and raised. And it is only in Germany that a man like Luther, who was hysterical, irrational, and irreligious, could have gained the allegiance of the entire nation for centuries. A nation that had no trouble embracing someone like Luther as Christ would have no difficulty accepting a figure like Hitler as the Messiah.

In the limited space available, I have attempted to provide a glimpse into the unbalanced mindset of the

"reformer". It is important to now examine the principles by which Luther lived his own life. True believers have frequently emphasized that Christianity, in its most authentic form, is not a mere doctrine or separate from daily life. Rather, it is a moral code that should be applied to every action and thought. We can only achieve the true goal of Christianity by leading a genuinely Christian life, striving to avoid sin and putting His principles into practice by emulating His example.

Surprisingly, Luther's teaching emphasizes that our actions and behaviors hold no significance. According to him, all that truly matters is our faith. This perspective, which I find to be completely unchristian, stemmed from adding just one word - the word "alone" - in his German translation of the Bible.

In Romans 3:28, Luther distorts the Apostle's words, claiming that "we hold that a man is justified by faith alone without the works of the law." This is just one of his many falsifications of the Bible. Luther states that people's actions do not matter, only their beliefs. According to him, God does not require our deeds; all He desires is our prayers and gratitude. Luther even disregards the significance of Christ's own example.

"It does not matter how Christ behaved – what He taught is all that matters" (E29, 196), is Luther's subtle distinction. Since Luther had this curious idea that our actions have no connections whatsoever with our thoughts, and that as long as we think in a Christian way, we need not behave accordingly, it is not surprising that he did not hesitate to authorize the commitment of sins. "What does it matter whether

we commit a fresh sin?" he asks sarcastically. "Faith cancels all sin" is his simple counsel.

The text asserts that the only sin in the world is unbelief. Satan, seen as an old enemy, is making a reappearance to provide an excuse for sinners. It is claimed that at times, it is necessary to commit a sin as a way of showing hatred and contempt towards the Devil. The question of whether committing a sin matters is raised. On one hand, the idea is entertained that sins are ordained by God. It is suggested that sins should not be considered as one's own, but rather as the sins of another; specifically, the sins of Christ. The notion is presented that it brings solace to pious souls to envision Christ taking on their sins, as well as the sins of the entire universe. Christianity is described as an ongoing exercise in feeling free from sin, despite actually sinning, by placing one's sins on Christ. Once it is acknowledged that Christ bears one's sins, He becomes the sinner in their place. This doctrine sometimes promotes the notion that one should commit a sin.

"Embrace sin, and sin boldly, but have an even stronger belief." It is not just ordinary men, but also the Saints and Apostles who must be sinners. "The Saints must be truly good sinners." "Even the Apostles themselves were sinners, yes, even scoundrels. I believe that the prophets also frequently committed grievous sins" (E62, 165). This interpretation of Christianity by Luther may seem unusual, but it is one he fully practiced in his own life, as I will attempt to demonstrate. To me, Christianity is a

complete whole, a total state of mind, and a comprehensive way of life. We cannot selectively accept what pleases us and reject what we dislike.

There are only two possibilities: either we accept (or at least we try to accept)) the complete code of Christian ethics, or we quite frankly admit that we are no Christians. Anything between the two is utter and shameful hypocrisy. I have no hesitation in saying, as a schoolmaster, that I infinitely prefer a good pagan to a bad Christian. It is for this reason that I am fully convinced that our permanent pretences to live in a Christian world lack the necessary foundation of honesty. Christianity demands so much; and most people are merely prepared to pay lip-service to some of its demands, blindly ignoring the rest.

Christianity relies on certain attitudes towards sex, temperance, and truth, which are often disregarded. Ignoring these attitudes is acting unchristianly on purpose. While we may excuse ordinary people who commit sins of this kind in the hope that they will improve, it is different for someone who is known as a reformer of Christianity. This individual is reputed to have saved the Christian Church from the harmful influences of the "pagan" Renaissance and the misguided Roman Church. Therefore, it is important to not only consider Luther's theoretical opinions on sin but also examine how he himself lived. The example set by Luther was taught to and followed by the Germans. Hence, I will attempt to demonstrate Luther's stance on temperance, sex, and truth - three subjects that true Christian ethics cannot compromise on. Without these elements, Christianity, in any form, does not seem possible

to me.

One of the main reasons for Luther's unparalleled popularity in Germany is that the average German feels a strong connection with Luther, more so than with any other historical figure or biblical persona. The simple explanation is that Luther supports and encourages their vices. Although he occasionally lectures and provides moral boosts, his own life exemplified the German way of living without any restraints. This makes it highly convenient and enjoyable for the average German to view Luther as a shining example, whose habits they are more than willing to emulate. It is widely acknowledged that a lack of self-control, in all its forms, is a characteristic trait of Germans. In this context, I specifically refer to excessive drinking. While it can be argued that drinking does not have any beneficial effects in any country, I don't believe that moderate consumption of wines, such as those enjoyed by Latin cultures, have had any negative consequences.

In Germany, drink is not viewed as a stimulant or a source of enjoyment, but rather as a way to become intoxicated. The Germans demonstrate a complete lack of self-control in many areas, including drinking. I have compared my experiences as a student in England, France, Spain, and Switzerland to those in Germany. Drinking was prevalent among students in all countries, and I must admit that I witnessed intoxicated students everywhere. However, the regularity and senselessness with which German students drink is unparalleled. Their "students'-unions" (Corps and Burschenschaften) have the primary goal of getting extremely drunk every night.

German students have a habit of drinking up to twenty pints per night, which has been noted as a characteristic of the country.

It would be intriguing to examine the impact of alcohol on German history. In the Treaty of Verdun in 843, Louis the German made sure to retain the towns of Speyer, Worms, and Mainz due to their abundance of wine. Montaigne states that only excessive drinkers were chosen as ambassadors to German courts because others would not be successful.

A widely embraced German song is "Blucher on the Rhine" by Kopisch. It depicts events in 1813, where the pressing matter of the day is whether or not to proceed with an advance. The opinions are split, until finally old Blucher consults a map.

The narrator observes the wine region and makes a decision to cross the Rhine river in order to drink the wine where it originates. This act is commented on by Paquier, a renowned French scholar, who remarks that it is unique in history for alcohol consumption to be considered a war objective. Throughout both past and present wars, the excessive drinking habits of German soldiers have gained notoriety. Luther, in particular, was well aware of this German vice.

He strongly protested against it, expressing his concern for Germany being plagued by the vice of excessive drinking. He described the situation as being disgraceful, with lives, property, and reputation being lost. He even compared Germany to a sow to illustrate the severity of the issue.

Unless God intervenes with a national disaster, everything will be engulfed by this vice, thoroughly soaked with drink. These stern words come from a moral reformer. However, even Luther acknowledged that he did not follow his own teachings. The Germans chose to imitate Luther's actions rather than listen to his lessons. Interestingly,

Luther himself consumed a significant amount of alcohol.

The text asserts that Luther's opponents falsely portrayed him as a frequent drunkard. However, it seeks to demonstrate that Luther did occasionally consume alcohol excessively and showed no restraint, setting a poor example for Germans to follow. Luther acknowledges drinking in excess in multiple instances. For example, he confesses from the Warburg, "I am here... idle and drunk" (Enders III, 154). At other times, he insists, "I am not drunk" (Enders III, 317; E30, 363). In 1532, he writes about consuming food and drink to the point of self-destruction, depleting their funds completely. Moreover, in 1540, he suggests that God considers drunkenness a minor daily sin.

"We can really not stop it," Luther admits. However, at times, he does feel guilty. He understands the saying that we must conform to habits. He believes that the days are bad, people are worse, and our actions are more than just bad. Luther acknowledges that his drinking problem has prevented him from writing or reading anything of substance. He states that living among men requires him to live as they do. It is obvious that Luther enjoys drinking and often exceeds moderation. He confesses, "I have brought on a headache by drinking old wine in the Coburg, and even our Wittenberg beer has not been able to cure it."

The text expresses the speaker's struggle with idleness and their need for rest. They mention their tendency to be influenced by society and indulge in alcohol. The speaker also acknowledges their lack of self-control and mentions their reliance on alcohol to cope with the Devil's influence. They reflect on the consequences of

excessive drinking and how it impairs their reasoning and wisdom.

Despite his deteriorating health in his later years, Luther attributed his condition to excessive drinking. He believed that the devil sought to torment and mock him during these moments. Luther expressed his distress, stating that he wished to take control of the situation. He described experiencing thundering noises in his head, which he believed could be a result of either wine consumption or the malevolence of Satan. Additionally, Luther complained of a severe sore throat that he had never experienced before. He speculated that the inflammation could be a result of consuming strong wine or an attack by Satan. Luther's contemporaries unanimously agreed that he had a problem with excessive alcohol consumption.

In Brieger's book "Alexander and Luther" (pp. 170, 307), it can be argued that Luther's drinking habits are of little significance. While it may not be a topic worthy of extensive discussion or book-length writings, it is worth mentioning.

It is evident to me that Luther was not temperate and actually worsened the problem of drunkenness in Germany. This episode highlights how Luther, despite his words, acted contrary to his beliefs and did not uphold a virtuous Christian life. Therefore, he had no authority to claim to be a moral or Christian reformer. Moving on from his excessive drinking, we need to examine Luther's perspectives and actions regarding sex and marriage. Christian ethics consider this subject far more significant than the previous issue.