Serie H brev nr 3

Magazine Overview

This issue of 'BREVCIRKELN', titled 'SERIE H -- BREV NR 3', focuses on Martin Luther, posing the question 'MARTIN LUTHER – REFORMATORN?' The content is in Swedish, and the main article is authored by Anna-Lisa Helle. The issue delves into Luther's early life, his theological development, and his pivotal role in the Reformation.

Martin Luther's Early Life and Psychological Struggles

The article begins by detailing Martin Luther's birth and family background, noting his father Hans Luther and mother Margareta Ziegler. His upbringing was characterized by extreme strictness, with reports of daily beatings, which significantly shaped his psychological development, instilling deep-seated guilt and anxiety. This fear was amplified by the prevalent superstitions of his time, including fears of celestial events, witches, and the devil. Luther's perception of the devil was so pervasive that he once stated, 'When I looked at Christ, I saw the devil!' His profound sense of sin and guilt, exacerbated by his upbringing and the prevailing religious climate, led him to a state of near madness, making him feel distant from God, famously stating, 'I have never known peace!'

His harsh experiences continued in school, and the central question of the late Middle Ages, 'How shall I escape the threatening judgment and be made righteous before God?', became paramount for him. He feared God as a stern judge, much like his earthly father.

During his studies in Magdeburg (1497-98), he was exposed to the grandeur of Catholic worship, which instilled a deep respect for the Mass. A significant encounter was seeing a Prince of Mansfeld in penitential attire, sparking the idea of gaining God's favor through penance.

A period of calm followed when he moved to a higher school in Eisenach in 1498, where he was taken in by the respected citizen Cunz Cotten and his wife Ursula. This experience provided him with an ideal of family life and love that he never forgot, likely saving him from despair.

In 1501, Luther enrolled at Erfurt University to study law, as per his father's wishes. However, encountering a Latin Bible and studying it with fervor, his religious problems resurfaced. The death of a friend and the devastating plague around Erfurt intensified his thoughts on God and judgment. This led to a dramatic event on his way back from visiting his parents: a lightning strike prompted him to exclaim, 'Help, Saint Anne, I will become a monk!' To fulfill his vow, he entered the monastery of the Reformed Augustinian Hermits in Erfurt, renouncing his secular life and becoming a monk at the age of 23.

Life in the Monastery and Theological Development

Luther joined the monastery to overcome his inner struggles with pride, self-will, and lack of love for God. According to popular Catholic theory, his greatest struggle was with his sexual drive. He sought to gain God's favor through ascetic practices, but despite his fervent efforts, he found no peace. He also engaged in theological studies, focusing on the Nominalist school of thought, which viewed universal concepts as mere abstractions. He never fully grasped the philosophy of Thomas Aquinas.

He learned that good deeds and confession could lead to God's grace, but he found that sin remained a powerful force within him. He tried various methods, including venerating saints and relics, but these offered no solace. The concept of a judgmental God became his greatest fear, especially after learning about the doctrine of predestination through Nominalist theology. He was constantly tormented by his sinfulness, wondering if he was among the 'non-elect.' This led to extreme anxiety and the belief that God was a devilish figure, as evidenced by his quote: 'God cannot be God if he has not previously been the devil.'

Comparison with Johan Calvin

The article then draws a parallel with Johan Calvin, whose anxieties, like those of Paul and Luther, seem to stem from sexual issues. Calvin suffered from a sexual frigidity that made him fearful of women and led him to an ascetic life. His compensatory behavior manifested in religious extremism. Like Luther, Calvin was deeply fearful of God's judgment, famously exclaiming, 'I will exterminate Satan!' and 'Freedom of conscience is a devil's dogma!'

Calvin converted while studying in Paris but fled to Switzerland due to persecution. He established strict religious laws in Geneva, forbidding most pleasures and imposing severe church discipline. This led to an uprising, forcing Calvin to flee, though he was later recalled. His subsequent measures became even more severe, with strict surveillance of social life and even personal choices like dress and diet. Those who resisted faced exile or death. The article mentions the case of Michael Servetus, who was burned at the stake for attempting to restore the teachings of Jesus.

Humanism, Free Will, and the Reformation's Roots

The rise of Humanism, which placed Christ at the center, offered Luther a mystical solace, but his inner conflicts persisted. His breakthrough came through studying Paul's Epistle to the Romans, particularly Romans 1:17, which provided him with the solution to his long struggle: 'The just shall live by faith.' This insight formed the basis of his new dogma system.

The article contrasts Luther's doctrine of justification by faith alone with the humanist perspective. Erasmus of Rotterdam, a leading humanist, wrote 'On the Freedom of the Will,' to which Luther responded with 'On the Bondage of the Will,' largely based on Augustine's teachings on original sin. Notably, even Luther's teacher and confessor, Staupitz, and Erasmus could not fully follow Luther's path. Luther, it is argued, never understood the ethos of mysticism or humanism. Erasmus, while critical, saw Christ as a moral example and teacher, rejecting Luther's view of humanity as inherently sinful. Erasmus and his followers advocated for peace and reconciliation, seeking to alleviate Luther's anxiety.

The Indulgence Controversy and the 95 Theses

The immediate trigger for Luther's conflict with the Church was the abuse of indulgences, which were sold to grant remission of sins, not only from ecclesiastical penalties but also from divine punishment. The widespread abuse, particularly the special indulgence granted to Archbishop-Elector Albrecht of Mainz to help him pay off his debts to the Pope, deeply offended Luther's sense of justice. Albrecht had acquired three bishoprics illegally and needed to pay the Pope over 200,000 marks. He secured a loan from the Fugger banking house in Augsburg and, in return, was given a share of the indulgence money. Indulgence agents, like Tetzel, were sent out, turning the sale into a commercial enterprise. This infringement on Luther's understanding of salvation deeply disturbed him, compelling him to act publicly. Shortly after his 95 Theses against Scholasticism, he posted 95 Theses against indulgences on the door of the Castle Church in Wittenburg on October 31, 1517, marking the beginning of the Reformation.

Luther initially did not intend a revolution but merely criticized the abuse of indulgences. However, the German people found in his theses a message of spiritual liberation. The theses were translated, printed, and spread rapidly across Germany and beyond within weeks.

The Spread of the Reformation and its Aftermath

Faced with threats to its financial interests, the Catholic Church attempted to silence Luther. A three-year heresy trial failed. The charges were then shifted to 'notorious heresy,' but this also failed, and Luther was acquitted. Further intrigues led to a disputation in Leipzig, where Luther openly broke with the Catholic Church, clearly identifying himself as a heretic. This event also saw the open support of humanists for Luther, leading to him receiving assistance, notably from Melancthon, who helped shape and disseminate his ideas.

After Luther's death, sharp disputes arose. Melancthon's followers believed in a Christian life of the spirit and truth, emphasizing the importance of good works. Lutherans, however, maintained that good works were detrimental to salvation, as they led people to rely on their own merits rather than God's grace. This led to the formulation of the Formula of Concord in 1577 and its inclusion in the Book of Concord in 1580, along with other confessions, solidifying Lutheran dogma.

The Augsburg Confession and Key Doctrines

The Augsburg Confession, adopted in 1530, is a key document of Lutheranism. It was presented in German before the Emperor and estates. The article notes that the original copies have been lost and that there is some ambiguity regarding its exact wording. The confession was signed by princes, dukes, counts, and mayors. The Swedish prelates later affirmed the confession at the Uppsala Meeting in 1593.

The article then summarizes key points from the Augsburg Confession:

1. The Trinity: God is a divine being with three persons in one unity.
2. Original Sin: All humans are born with sin after Adam's fall and are eternally lost if not baptized and receiving the Holy Spirit.
3. Resurrection and Judgment: The dead will rise and be judged by Jesus on the last day.
4. Justification by Faith: Humans cannot be made righteous by their own efforts, merits, or deeds, but only through faith and the forgiveness of sins.
5. The Elect: Those who fear God are chosen for eternal life, while those who do not will suffer eternal torment.
6. Christian Living: Humans cannot fear God, trust in Him, live chastely, or act righteously on their own power; these actions are enabled by God.
7. The Church: The congregation where the Gospel is purely taught and the sacraments are rightly administered is the holy assembly of the faithful, or the Church of God.
8. The Office of Preaching: The authority and power of the preaching office.
9. Baptism: No one can be saved without baptism.
10. Communion: Christ's body and blood are present in Communion.
11. Absolution: Priests can grant forgiveness of sins by Christ's command.

Reflections on Baptism and Communion

The article then reflects on baptism and communion, noting that the concept of 'cultic acts' through which divine grace is mediated by visible signs is central to sacraments. Originally, there were up to thirty sacraments, reduced to seven by Peter Lombard, and then to two in the Protestant church: baptism and communion.

Regarding baptism, the article questions how such holy acts can be reduced and lose their magical power. It links Christian baptism to John the Baptist's 'baptism of repentance for the forgiveness of sins' (Mark 1:4), suggesting it signifies a deep commitment to a new life. It also touches upon pre-Christian Jewish practices of baptism for proselytes.

Luther's doctrine of baptism emphasizes it as a decisive act of confession and a means by which a person is incorporated into the Christian community and receives spiritual gifts. It grants forgiveness of sins, cleanses from sin, bestows the Spirit, and initiates a mystical communion with Jesus. The concept of 'baptismal grace' is presented as a key aspect for Lutherans.

The article notes that the early Church did not have a fixed doctrine of baptism, with varying interpretations among Church Fathers. The Roman Catholic Church formally defined its doctrine of baptism and sacraments at the Council of Florence (1439) and the Council of Trent.

Views on Sacraments: Luther, Zwingli, and Calvin

Luther's view on communion is that a mystical union occurs between the visible elements (bread and wine) and the invisible reality of Christ's body and blood. Zwingli, in contrast, saw the elements as mere symbols of the invisible. Calvin believed that a message of the invisible is conveyed through the visible sign. This difference in the doctrine of communion became a major point of contention between the Lutheran and Reformed churches.

The article questions the 'magical communication' between God and people in communion, especially given the lack of significant positive change in humanity despite the practice. It contrasts this with the non-violent approach of Mahatma Gandhi and Martin Luther King Jr., who fought against racial injustice. The article suggests that the Christian church has often failed to uphold its principles, citing its historical complicity with slavery and racial discrimination.

Cannibalism and Religious Practices

The article touches upon the practice of cannibalism among some indigenous tribes, where the victor consumes the flesh and blood of the defeated enemy to gain their strength. It notes that while the Christian church condemns cannibalism, the article questions the moral superiority of Western civilization, which has engaged in mass killings and warfare. It quotes a Swedish theology professor who relays the perspective of a cannibalistic tribal representative, who points out the hypocrisy of Western nations that condemn cannibalism while engaging in large-scale violence and destruction.

Jesus' Teachings on Spirit and Life

Finally, the article references Jesus' words from John 4:24 ('God is spirit, and his worshipers must worship in the Spirit and in truth') and John 6:63 ('The Spirit gives life; the flesh counts for nothing; the words that I have spoken to you—they are full of the Spirit and life'). These quotes are presented as emphasizing the spiritual nature of worship and the life-giving power of Christ's words, contrasting with purely physical or ritualistic interpretations of religious practices.

Recurring Themes and Editorial Stance

The recurring themes in this issue are the psychological and theological struggles of Martin Luther, the doctrinal differences within Protestantism (particularly between Lutherans and Calvinists regarding sacraments), and a critical examination of the historical role of the Church and Western civilization. The editorial stance appears to be one of critical inquiry, questioning established religious doctrines and practices, and drawing parallels between historical events and contemporary issues. There is a strong emphasis on the internal struggles of individuals like Luther and Calvin, and a questioning of the efficacy and moral implications of certain religious rituals and historical actions of the Church.