DOCSLIB.ORG

LIFE and TIMES of MARTIN LUTHER by W

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
LIFE and TIMES of MARTIN LUTHER by W THE AGES DIGITAL LIBRARY HISTORICAL THE LIFE AND TIMES OF MARTIN LUTHER by W. Carlos Martyn Books For The Ages AGES Software • Albany, OR USA Version 1.0 © 1997 2 THE LIFE AND TIMES OF MARTIN LUTHER. BY W. CARLOS MARTYN, AUTHOR OF THE LIFE AND TIMES OF JOHN MILTON. 3 PREFACE. The object in the compilation of these pages has been twofold. An effort has been made to combine in some sort a biography of Luther, and a history concise yet clear of that remarkable Reformation which took its rise, under God, through his instrumentality; so that the most unlettered reader might get from this volume at once an accurate personal view of Luther, and a clear idea of the grounds upon which the Reformation was based, together with its salient characteristics and its most famous historical personages. The biography of Luther is in truth a history of his age, so wide-spread were his connections, so universal was his influence. Yet, singularly enough, most of his biographers have traced his life chiefly and intentionally from a personal stand-point. These works are therefore fragmentary, as witness the lives by Michelet and Meurer. In turning to ecclesiastical history, it is found that minute personal biography is not within its sphere. Those interesting incidents, those lifelike personal trifles which are the key to character, and which constitute the essence of biography, are necessarily slighted. The careful and judicious muse of history shows us her chosen children only on gala days, when dressed in the garb of great and exceptional occasions. How does this hero demean himself at his own hearthstone? How does he conduct himself in the ordinary walks of life? To these questions she will not stoop to reply. Thus it happens that the most; graphic historians of the Reformation necessarily merge Luther’s grand individuality in the absorbing sea of general events. In this volume careful attention has been paid to what has been termed distinctively the personal side of Luther’s character, and also to the historical side: he is here presented as the reformer, and as the man. In the execution of this plan, liberal use has been made of all the available material: whatever tended to improve and animate the book has been freely, yet it is hoped discriminatingly levied upon; the aim being not the utmost possible originality, but the utmost possible completeness and interest. 4 The story of Luther’s life, owing to the abundance of material out of which the narrative may be constructed, is mainly a labor of editorial research. The loving pens of his contemporaneous disciples gathered up with reverent care every thing that he said and did, the minutest trifles of his daily life; and succeeding generations have embodied these in a thousand pages of heterogeneous biography. By a judicious arrangement of these records, Luther may be made to relate Luther. Wherever use could be made of his own picturesque narrations of important phases of his career, these have been selected, and care has been exercised not to interrupt the authoritative grandeur of his speech. Usually where the Roman and the Protestant authorities are in essential agreement, the Roman writers have had the preference in the marginal citations, for obvious reasons; and no statement of fact which has ever been questioned, has been unreservedly made in this volume, without a price close scrutiny in the light of impartial history. Not an ideal Luther, but Luther as he was, frank, homely, resolute, vehement, statesmanlike, grand, yet marred by faults, human in his errors, is the Luther of this book. The life he dared to live, surely we should not fear to depict. The first portion of Luther’s life abounds in striking historic pictures, and is replete with singular fascination. It marches on from his entrance into the Erfurth cloister, through the stormy phases of the initiatory days of the Reformation, up to the confession of faith at Augsburg, with the grandeur of an epic poem. His latter years are necessarily more prosaic. Standing on the table-land of the Reformation, he was largely employed in the discussion of mooted points of the new faith, and in settling the discipline of the reformed church — an important work no doubt, but not of general interest; nor is it necessary to follow him minutely into the field of polemics. This portion of Luther’s life has therefore been somewhat abridged, while care has been taken to exclude from the volume every thing of a questionable or denominational character. Like Milton, Martin Luther belongs to Christendom at large, nor can any single sect or country be permitted to appropriate him. 5 The amount of labor necessitated by this work has been great. The authorities, English, German, and French, consulted, compared, and cited, have been unusually numerous and diverse. Attention is called to the marginal portion of the book; at the same time it is hoped that any inaccuracies which may inadvertently have crept into it, may be pardoned in view of the extent of ground covered, and the labor undergone. This has been a labor of love. A profound respect for the life and influence of Martin Luther, certainly one of the most extraordinary men known to history, and a firm belief that no one since apostolic days has been entitled to greater and more general reverence — these are the feelings which have dictated the compilation of this biography; and it is now given to the public in the earnest hope that it may serve to broaden the posthumous fame of its illustrious subject, and to interest hearts now untouched in the grand cause for which he labored, for which he suffered, and for which he was content, if need were, to die. Luther was the restorer of liberty to the ages which followed his era. He signed his name to the great revolution which legalized the right of free examination. “To him,” says Michelet, “it is in great measure owing, that we of the present day exercise in its plenitude the sovereignty of individual reason, that first great right of the human understanding to which all others are annexed, without which all others are naught. We cannot think, speak, write, read for a single moment without gratefully recalling to mind this enormous benefit of intellectual enfranchisement. The very lines I here trace, to whom do I owe it that I am able to send them forth, if not to the liberator of modern thought?” New York, 1866. 6 CONTENTS. CHAPTER 1 The nature of Christianity — The Roman domination — A general view of the Reformation — Luther’s birth — His ancestry — His father — His mother — Their poverty — Their severity — Luther’s precocity — Is sent to school — Early studies — His departure for the Franciscan academy at Magdeburg — Leaves Magdeburg for the free-school of Eisenach — Supports himself by singing in the streets — The Cotta family — Luther’s pleasant residence with them — His rapid progress in his studies — His love for the arts — Music — His tutor Trebonius — He is sent in his eighteenth year to the university at Erfurth CHAPTER 2 Luther at Erfurth — Course of study — Faculty of the University — Devotes himself to the study of the civil law — His dislike of the profession of the law — Preference for the belles-lettres — Youthful compositions — His lyrical taste and talent — Love for the amusements of German student life — Luther in the Erfurth library — Discovery of the Latin Bible — His speedy preference for it above all other books — The story of Hannah and Samuel — His sickness — The old priest — The assassination of one of his college friends — Painful queries — Luther in the thunder-storm — His vow — Determines to enter the cloister — Last evening of his layman life — Enters the Augustine monastery at Erfurth in July, 1505 CHAPTER 3 European ecclesiasticism at the commencement of the sixteenth century — The Roman see — Its origin — Usurpations — Gradually assumes both spiritual and temporal sovereignty — Consequent abuses and corruptions — Scandalous condition of the church at the period of Luther’s entrance into the cloister — The Paganism of Christianity — Testimony of Myconius — The rural 7 districts — Licentiousness of the priesthood — Italy — The infamous dynasty of pontiffs — Alexander Borgia — Pins III. — Julius II. — The college of Cardinals — State of learning — Contempt entertained for sacred literature — Greek and Hebrew placed under the ban — A savant’s opinion of the New Testament — The boasted unity of the Roman faith — Remarks CHAPTER 4 Luther’s first morning in the monastery — Acquaints his father with his assumption of the monkish gown — Letter to his Erfurth friends — His rigid seclusion — Hubbub in the University — The cloister besieged by Luther’s student friends — Refuses to see them — His father’s disappointment and anger — Luther’s motives in becoming a monk — His ignorance of the papal corruptions — His life in the cloister — Gala days — Peculiar hardships and trials of his novitiate — Monastic drudgery — His rescue from it — Dr. Staupitz, vicar-general of the Augustine order — Sketch of his career — Staupitz’s admiration for Luther — His advice to the young recluse — John Luther’s final consent to his son’s adoption of an ecclesiastical career — Luther’s ordination as a priest, in 1507 — The ceremony — Incidents — Luther’s religious state — His depressing perplexities and temptations — Staupitz’s wise counsels — Luther awakes to a knowledge of his sinfulness — His mental struggles — Gives himself up to the full rigors of asceticism — Insufficiency of the Roman formulas prescribed for penitents to yield him relief
Load more

Recommended publications
  • Robert D. Hawkins
    LEX OR A NDI LEX CREDENDI THE CON F ESSION al INDI ff ERENCE TO AL TITUDE Robert D. Hawkins t astounds me that, in the twenty-two years I have shared Catholics, as the Ritualists were known, formed the Church Iresponsibility for the liturgical formation of seminarians, of England Protection Society (1859), renamed the English I have heard Lutherans invoke the terms “high church” Church Union (1860), to challenge the authority of English and “low church” as if they actually describe with clar- civil law to determine ecclesiastical and liturgical practice.1 ity ministerial positions regarding worship. It is assumed The Church Association (1865) was formed to prosecute in that I am “high church” because I teach worship and know civil court the “catholic innovations.” Five Anglo-Catholic how to fire up a censer. On occasion I hear acquaintances priests were jailed following the 1874 enactment of the mutter vituperatively about “low church” types, apparently Public Worship Regulation Act for refusing to abide by civil ecclesiological life forms not far removed from amoebae. court injunctions regarding liturgical practices. Such prac- On the other hand, a history of the South Carolina Synod tices included the use of altar crosses, candlesticks, stoles included a passing remark about liturgical matters which with embroidered crosses, bowing, genuflecting, or the use historically had been looked upon in the region with no lit- of the sign of the cross in blessing their congregations.2 tle suspicion. It was feared upon my appointment, I sense, For readers whose ecclesiological sense is formed by that my supposed “high churchmanship” would distract notions about the separation of church and state, such the seminarians from the rigors of pastoral ministry into prosecution seems mind-boggling, if not ludicrous.
    [Show full text]
  • Aspects of Anglicanism
    Aspects of Anglicanism Today's Church & Today's World G. J. C. MARCHANT Section VI After the wide-ranging symposium of the articles in the previous five sections, the final three essays of Section VI face a question both elusive and challenging. What is Anglicanism, that we have been surveying in all its breadth and length? The question might be regarded as exhibiting those anxiety traits that have caused almost all institutions, assumptions and principles-social, moral or religious-to be re-examined rigorously during the post-war decades. Anyone actually flying in a plane, while perhaps wondering whether the wings will stay on, is hardly likely to ask whether it is working correctly to aerodynamic principles. The nagging introspective enquiry that keeps surfacing in these three last articles is, however, of this order: not whether Anglicanism is wise or right in this or that; nor what might be new approaches, formulations, realignments, growth points or other developmental themes. These of course are there. But the real matter that underlies the three is: What is peculiar, native, identifying, about Anglican churchmanship, now that it has spread beyond the Anglo­ Saxon, British racial origins to embrace great provinces of Asian, African and South American peoples? It is more explicit in the first of the three articles, 'On Being Anglican', by Bishop Stephen Neill; and it is obviously haunting the third by Bishop John Howe, the Secretary-General of the Anglican Consultative Council (ACC) in his 'Anglican Patterns'; but it is also iJnplicit in the discussion by Bishop Oliver Tomkins in the second, 'Anglican Christianity and Ecumenism'.
    [Show full text]
  • The Anglo-Catholic Tradition in Australian Anglicanism Dr David
    The Anglo-Catholic Tradition in Australian Anglicanism Dr David Hilliard Reader in History, Flinders University Adelaide, Australia Anglicanism in Australia has had many Anglo-Catholics but no single version of Anglo-Catholicism.1 Anglo-Catholics have comprised neither a church nor a sect, nor have they been a tightly organised party. Within a framework of common ideas about the apostolic succession, the sacraments and the central role of ‘the Church’ in mediating salvation, they were, and remain, diverse in outlook, with few organs or institutions to link them together and to promote common goals. Since the mid-nineteenth century, in Australia as in England, two very different trends in the movement can be identified. There were Anglo- Catholics who were primarily concerned with personal religion and the relationship of the individual soul to God, and those, influenced by Incarnational theology, who were concerned to draw out the implications of the Catholic 1 Published works on Anglo-Catholicism in Australia include: Brian Porter (ed.), Colonial Tractarians: The Oxford Movement in Australia (Melbourne, 1989); Austin Cooper, ‘Newman—The Oxford Movement—Australia’, in B.J. Lawrence Cross (ed.), Shadows and Images: The Papers of the Newman Centenary Symposium, Sydney, August 1979 (Melbourne, 1981), pp. 99-113; Colin Holden, ‘Awful Happenings on the Hill’: E.S. Hughes and Melbourne Anglo-Catholicism before the War (Melbourne, 1992) and From Tories at Prayer to Socialists at Mass: St Peter’s, Eastern Hill, Melbourne, 1846-1990 (Melbourne, 1996); Colin Holden (ed.), Anglo-Catholicism in Melbourne: Papers to Mark the 150th Anniversary of St Peter’s, Eastern Hill, 1846-1996 (Melbourne, 1997); L.C Rodd, John Hope of Christ Church St Laurence: A Sydney Church Era (Sydney 1972); Ruth Teale, ‘The “Red Book” Case’, Journal of Religious History, vol.
    [Show full text]
  • Reproduced by Permission on Project Canterbury, 2006 HIGH CHURCH VARIETIES Continuity and Discontinui
    HIGH CHURCH VARIETIES Continuity and Discontinuity in Anglican Catholic Thought MATTIJS PLOEGER Westcott House, Cambridge, 1998 Originally published as: Mattijs Ploeger, High Church Varieties: Three Essays on Continuity and Discontinuity in Nineteenth-Century Anglican Catholic Thought (Publicatiereeks Stichting Oud-Katholiek Seminarie, volume 36), Amersfoort NL: Stichting Oud-Katholiek Boekhuis, Sliedrecht NL: Merweboek, 2001. For other volumes of the Publication Series of the Old Catholic Seminary, see www.okkn.nl/?b=494. For this 2006 internet edition the author has integrated the original three essays into one text consisting of three chapters. The Revd Mattijs Ploeger, M.A, studied at the Theological Faculty of Leiden University and the Old Catholic Seminary at Utrecht University (the Netherlands). Additionally he spent five months at the Anglican theological college Westcott House, Cambridge (United Kingdom), where the present text was written. In 1999 he was ordained to the diaconate and the presbyterate in the Old Catholic diocese of Haarlem (the Netherlands), where he serves as a parish priest. Fr Matt is a member of several ecumenical liturgical organisations in the Netherlands and is preparing a dissertation on liturgical/eucharistic ecclesiology at Utrecht University. He has published articles in the Dutch liturgical journal Eredienstvaardig and in the Old Catholic theological quarterly Internationale Kirchliche Zeitschrift. ACKNOWLEDGEMENTS The author wishes to express his gratitude to the Archbishop of Utrecht, the Most Revd Dr Antonius Jan Glazemaker, and the Bishop of Haarlem, the Rt Revd Dr Jan-Lambert Wirix- Speetjens, who allowed him to study at the Anglican theological college of Westcott House, Cambridge, during Easter Term and the summer of 1998.
    [Show full text]
  • The Formula of Concord As a Model for Discourse in the Church
    21st Conference of the International Lutheran Council Berlin, Germany August 27 – September 2, 2005 The Formula of Concord as a Model for Discourse in the Church Robert Kolb The appellation „Formula of Concord“ has designated the last of the symbolic or confessional writings of the Lutheran church almost from the time of its composition. This document was indeed a formulation aimed at bringing harmony to strife-ridden churches in the search for a proper expression of the faith that Luther had proclaimed and his colleagues and followers had confessed as a liberating message for both church and society fifty years earlier. This document is a formula, a written document that gives not even the slightest hint that it should be conveyed to human ears instead of human eyes. The Augsburg Confession had been written to be read: to the emperor, to the estates of the German nation, to the waiting crowds outside the hall of the diet in Augsburg. The Apology of the Augsburg Confession, it is quite clear from recent research,1 followed the oral form of judicial argument as Melanchthon presented his case for the Lutheran confession to a mythically yet neutral emperor; the Apology was created at the yet not carefully defined border between oral and written cultures. The Large Catechism reads like the sermons from which it was composed, and the Small Catechism reminds every reader that it was written to be recited and repeated aloud. The Formula of Concord as a „Binding Summary“ of Christian Teaching In contrast, the „Formula of Concord“ is written for readers, a carefully- crafted formulation for the theologians and educated lay people of German Lutheran churches to ponder and study.
    [Show full text]
  • The Lutheran Reformation's Formula of Concord
    CONCORDIA THEOLOGICAL QUARTERLY Volume 43, Number'4 JUNE 1979 Discord, Dialogue, and Concord: The Lutheran Reformation's Formula of Concord.... ;. Lewis W. Spitz 183 Higher Criticism and the Incarnation in The Thought of I.A. Dorner ......... John M. Ilrickamer I97 The Quranic Christ .................................... C. George Fry 207 Theological Observer ...........................................................222 Book Reviews .................................................................... 226 Books Received .................................................................... 250 Discord. Dialogue, and Concord: I83 Discord, Dialogue, and Concord The Lutheran Reformation's Formula of Concord Lewis W. Spitz The Holy Roman Emperor Charles V, observing the religious strife of the day, commented sardonically, "How absurd to try to m@e two men think alike on matters of religion, when I cannot make two timepieces agree!" Since his day the choris of religious belief and opinion has become increasingly cacaphonous, so that the celebration of the four hundredth anniversary of the Formu- la of Concord, a confession which restored a good measure of harmony to a strife-ridden segment of the church, is an event of deep significance. Commemorations of Protestant confessions have at times in the past been not merely devout, but also parti- san, sentimental, monumental, and even self-congratulatory or triumphalist, but ours must be done in a more reflective and analytical mood. The church of the Reformation, too, may bene- fit from reform and renewal. In the Ft-unkfurter gelehrten Anzeiger (1 772) Goethe mocked the iconoclastic zeal of the "en- lightened reformers" of his day, who were even urging the reform of Lutheranism. But, as Luther himself realized, such great things are not in the hands of man, but of God.
    [Show full text]
  • Durham E-Theses
    Durham E-Theses The high Church tradition in Ireland 1800-1870 with particular reference to John Jebb and Alexander Knox Thompson, Michael James How to cite: Thompson, Michael James (1992) The high Church tradition in Ireland 1800-1870 with particular reference to John Jebb and Alexander Knox, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/5713/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 M.J. Thompson: The High Church Tradition in Ireland, 1800-1870, with particular reference to John Jebb and Alexander Knox. (Thesis for the M.A. Degree, 1992) ABSTRACT This is a critical enquiry into the widely held belief that the doctrines of pre-Tractarian High Church Anglicanism have exercised a specially tena• cious hold on the Church of Ireland. Chapter 1 surveys the tradition as developed in the 17th and 18th centuries, but also examines the peculiarity of a Church established by law in a land the majority of whose people adhered to other Christian bodies.
    [Show full text]
  • Anglican Choral Evensong and the Church of Norway: Aspects of Integration and Worship Practice
    Anglican Choral Evensong and the Church of Norway: Aspects of Integration and Worship Practice Dissertation in partial fulfilment of the requirements for the Experience-based Master in Church Music Programme Jo Coldicott Dalene Supervised by David Scott Hamnes and Karin Nelson. Submitted 15th May 2020 at the Norwegian Academy of Music, Oslo. Abstract Anglican choral Evensong was introduced into the Church of Norway in the late 1960s by Norwegian church musicians. The inspiration for this came from high quality performances in English cathedrals and university colleges; these were the primary encountered sources. Evensong is also widely practised by parish church choirs across the UK and the Anglican Communion and has several recognised and established variations. Only a limited range was introduced to Norway so that current practice does not reflect the full breadth of Evensong from the Church of England. The purpose of this study is four-fold. It is undertaken in order to understand the context into which Evensong is now placed, how the process of introducing Evensong has taken place, through an examination of the changes to the liturgy and performance practice which have occurred, and finally, it is an exploration of possibilities leading to further integration, so that it might be incorporated into the liturgical tradition of the Church of Norway. The material in this investigation is gathered from secondary and empirical sources, including interviews and personal experiences, and information from relevant literature regarding liturgical history. A practical project was set up to explore ideas about choral repertoire and musical identity which could assist in the progression of integration.
    [Show full text]
  • Evangelical Churchmanship As a Layman Sees It by A
    Evangelical Churchmanship as a Layman Sees It By A. F. WALLIS. HE late Rev. Charles Hole of King's College, London, in his T pamphlet entitled " An Historical Review of the words " Evange­ lical" and "Protestant" affirms that the former has its root in Eflangelium which the German Reformers associated with the Free Love of God; a singularly appropriate term when Western Christendom was rife with the pernicious system of Indulgences. Eflangelium was evidently spoken of at the Council of Berne in 1523, whereas " Protestant " was not introduced into public debate until the Second Diet of Spiers in 1529. The latter term, however, marked the dividing line between the Evangelici (men of the Gospel) and the Pontifici (Papal men), and although in Anglo-Saxon speaking countries it now represents the distinction between Romanists and non-Roman­ ists, on the Continent of Europe the word " Evangelical " is more commonly applied. In the Anglican Church, "Evangelical" refers to a school of thought born and nurtured by the Revival initiated by Wesley and furthered by Churchmen like Simeon, Venn and many more. Lecky, the historian, attributes the great spiritual change that came over England to this revival, whilst Dr. H. H. Maule in his " Life of Simeon " states that the revived consciousness of corporate life and duty in the National Church was due to the work and witness of Simeon rather than to the Oxford Movement begun by Newman, Pusey and others, and Bishop Charles Wordsworth adds that "he had a much larger following of young men and for a much longer time.'' Can this be said of the present ? Can it also be said that Evangelicals command a majority even among laymen ? Surely not.
    [Show full text]
  • The Churchmanship of John Wesley, and the Relations of Wesleyan
    THE Ch UR CHMANSHIP John Wesley •.•'.;' &':' '.-''./ '!-;} nWf, w y < -i\ JAMES JL EJGG, D.D, '^"^'^'^^'^^^^mmmmmmmmmmm y / Digitized by the Internet Archive in 2007 with funding from Microsoft Corporation http://www.archive.org/details/churchmanshipofjOOriggiala THE CHURCHMANSHIP OF JOHN WESLEY, AND THE RELATIONS OP WESLEYAN METHODISM TO THE CHURCH OF ENGLAND. Bt JAMES H. RlGG, D.D,, AUTHOR OF 'MODERN ANGLICAN THEOLOGY,' 'ESSAYS TOR THE TIMES,' 'THE LIVING WESLEY,' ETC. NEW AND REVISED EDITION. ILontion: PUBLISHED FOR THE AUTHOR AT THE WESLEYAN-METHODIST BOOK-ROOM 2, CASTLE-STREET, CITY-ROAD; AND 66, PATERNOSTER. ROW. & HAYMAN BROTHERS AND LILLY. PRINTERS. HATTON HOUSE. 113, FARRINQOON I. CAD, LONDON, E.C. PREFACE. oX«c The pages which follow have not been writ- ten primarily for Wesleyans, but for n on-Wes- leyans, for general students of history, for students, in particular, of ecclesiastical his- tory, for all who desire to understand the opinions and character of John Wesley, and the precise position and relation s of Wesleyan Methodism among the ecclesiastical organi- sations and communities of England, and, es- pecially, for the information of earnest Church- men, those, most of all, who look with con- cern and uneasiness on the ' schismatic ' posi- tion and tendencies of modern Methodism. I have avoided, accordingly, the use of specifically Methodist phraseology, and, though myself a Wesleyan, have, except here and there at a point of application or final inference, written rather as a general student, outside of Methodism, might write, than as one using the freemasonry of phrase and allusion pecu- liar to the people called Methodists.' This explanation I make more for the sake of Methodist readers than of any others.
    [Show full text]
  • Concordia Journal
    CONCORDIA JOURNAL Volume 32 April 2006 Number 2 CONTENTS EDITORIALS Editor’s Note .............................................................................. 126 Theological Observer ................................................................. 128 ARTICLES Aspects of Lutheran Identity: A Confessional Perspective Werner Klän ..............................................................................133 Luther Discovers the Gospel: Coming to the Truth and Confessing the Truth Robert Rosin ......................................................................... 147 Luther at Worms and Wartburg: Still Confessing Robert Rosin.............................................................................. 161 Here We Stand: Confessing the Faith in Luther’s Footsteps from Worms to Smalcald Robert Kolb ........................................................................... 175 The Formula of Concord as a Model for Discourse in the Church Robert Kolb ........................................................................... 189 GRAMMARIAN’S CORNER................................................................211 HOMILETICAL HELPS .................................................................. 214 BOOK REVIEWS ............................................................................... 238 BOOKS RECEIVED ........................................................................... 252 CONCORDIA JOURNAL/APRIL 2006 125 Editor’s Note The five articles presented in this issue were originally given at the twenty-first conference
    [Show full text]
  • The Church and the Law, 13 CCICA Annual 107 (1994)
    Notre Dame Law School NDLScholarship Journal Articles Publications 1994 The hC urch and the Law Thomas L. Shaffer [email protected] Follow this and additional works at: https://scholarship.law.nd.edu/law_faculty_scholarship Part of the Law and Society Commons, and the Religion Law Commons Recommended Citation Thomas L. Shaffer, The Church and the Law, 13 CCICA Annual 107 (1994).. Available at: https://scholarship.law.nd.edu/law_faculty_scholarship/1325 This Article is brought to you for free and open access by the Publications at NDLScholarship. It has been accepted for inclusion in Journal Articles by an authorized administrator of NDLScholarship. For more information, please contact [email protected]. The Church and the Law Thomas L. Shaffer The image I want to use to talk about the church in the state, from a Christian lawyer's point of view, is in two of the novels of the late theological storyteller Walker Percy. We Percy readers first saw the image in Love in the Ruins. Percy's sub-title for that novel was 'The Adventures of a Bad Catholic at a Time Near the End of the World." His setting is the not-too-distant future in North America. Social climate and civil discourse are even worse than they are now. Percy's central figure, Dr. Thomas More, the bad Catholic, and a few others remain in the old Roman Catholic church, but the old Roman Catholic Church has been changed. As Flannery O'Connor might have put it, the truth has made them odd. Thomas L. Shaffer, Robert and Marion Short professor of law in the University of Notre Dwne, and supervising attorney in the Notre Dame Legal Aid Clinic, writes mostly about theological legal ethics.
    [Show full text]