Martin Luther Timeline Gary Steward

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Martin Luther Timeline Gary Steward Gary Steward is Assistant Professor of History at Colorado Christian University in Lakewood, Colorado. He earned his PhD in Church History and Historical Theology from The Southern Baptist Theological Seminary. He is the author of Princeton Semi- nary (1812-1929): Its Leaders’ Lives and Works (P&R, 2014) and the co-author (with Sally Michael) of God’s Design (P&R, 2016). Prior to his teaching position, Dr. Steward served as the pastor of Calvary Baptist Church, St. John’s, Newfoundland, Canada. 1483 Birth of Martin Luther in Eisleben, Germany 1501 Luther enters a school run by the Brethren of the Common Life 1502 Graduates B.A. at the University of Erfurt 1505 Graduates M.A. at the University of Erfurt Luther joins the Augustinian monastery at Erfurt 1507 Luther says his first mass 1509 Receives a Bachelor of Theology degree John Calvin born 1510 Luther visits Rome 1512 Receives a Doctor of Theology degree 1513 Luther begins lecturing on the Bible at the University of Wittenberg SBJT 21.4 (2017): 11-13 11 The Southern Baptist Journal of Theology 21.4 (2017) 1516 Erasmus publishes the Greek New Testament 1517 Luther publishes A Disputation against Scholastic Theology Luther posts his 95 Theses, protesting indulgences and papal abuses 1518 Luther argues against Scholastic theology at the Heidelberg Disputation Luther debates cardinal Cajetan at Augsburg Philip Melanchthon arrives in Wittenberg 1519 Charles V named Holy Roman Emperor Luther debates John Eck at the Leipzig Disputation Ulrich Zwingli begins his ministry in Zurich 1520 Exsurge Domine issued by Pope Leo X, excommunicating Luther Luther publishes To the Christian Nobility of the German Nation, The Babylonian Captivity of the Church, and The Freedom of a Christian 1521 The Diet of Worms Leo X names Henry VIII Defender of the Faith for his anti-Luther writings 1522 Luther publishes the German New Testament 1524 The Peasants’ Revolt begins William Tyndale visits Luther’s Germany 1525 Luther marries Katherine von Bora 12 Martin Luther Timeline Luther publishes On the Bondage of the Will in response to Erasmus 1526 The First Diet of Speyer sanctions Lutheranism in parts of Germany Luther’s son Hans born, the first of six children 1529 The Second Diet of Speyer cancels the previous toleration granted to Lutherans, who protest and begin to be called Protestants The Marburg Colloquy between Luther, Zwingli, and other reformers Luther publishes his Small Catechism 1530 The Augsburg Confession compiled by Melanchthon 1531 The Schmalkaldic League of German princes established 1534 Luther publishes the complete German Bible 1546 Luther dies in Eisleben 13.

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Cambridge University Press 978-0-521-76020-1 - The Negotiated Reformation: Imperial Cities and the Politics of Urban Reform, 1525-1550 Christopher W. Close Index More information Index Aalen, 26n20 consultation with Donauworth,¨ 37, Abray, Lorna Jane, 6 111–114, 116–119, 135–139, Aitinger, Sebastian, 75n71 211–214, 228, 254 Alber, Matthaus,¨ 54, 54n120, 54n123 consultation with Kaufbeuren, 41, 149, Albrecht, Archbishop of Mainz, 255 157–159, 174–176, 214, 250, 254 Altenbaindt, 188n33 consultation with Kempten, 167–168, Anabaptist Mandate, 156n42 249 Anabaptists, 143, 151, 153, 155 consultation with Memmingen, 32, 50, association with spiritualism, 156 51n109, 58, 167–168, 175 in Augsburg, 147, 148n12, 149, consultation with Nuremberg, 65, 68, 149n18 102, 104–108, 212–214, 250, 251 in Kaufbeuren, 17, 146–150, 148n13, consultation with Strasbourg, 95, 102, 154, 158, 161, 163, 167, 170, 214, 104–106, 251 232, 250, 253 consultation with Ulm, 33, 65, 68, in Munster,¨ 150, 161 73–76, 102, 104–108, 167, 189, Augsburg, 2, 11–12, 17, 23, 27, 38, 42, 192–193, 195–196, 204–205, 208, 45–46, 90, 95, 98, 151, 257 211–214, 250, 254 abolition of the Mass, 69, 101, controversy over Mathias Espenmuller,¨ 226n63 174–177, 250 admission to Schmalkaldic League, 71, economic inﬂuence in Burgau, 184 73–76 end of reform in Mindelaltheim, alliance with Donauworth,¨ 139–143, 203–208 163, 213, 220 Eucharistic practice, 121 Anabaptist community, 147, 149 fear of invasion, 77, 103n80 April 1545 delegation to Kaufbeuren, Four Cities’ delegation, 144–146, 160–167 167–172,
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Scenario Book 1
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Martin Luther and Justification by Faith
July 31, 2011 Martin Luther and Justification by Faith His life 1483 Born 1501 Luther begins study at University of Erfurt 1502 Receives Baccalaureate in the Liberal Arts 1505 Receives Master of Arts; plans for law school 1505 Caught in a thunderstorm, pledges to become a monk 1505 Enters Augustinian monastery at Erfurt 1506 Takes monastic vows 1507 Ordained priest 1512 Begins work as Professor of Theology at University of Wittenburg 1514 Becomes priest of Wittenberg's City Church 1517 October 31- Posts 95 Theses on the castle church door 1518-20 Inquisition on Luther in Rome 1520 Papal bull Exsurge Domine issued (June 15) 1520 Luther burns bull and canon law with students 1521 Excommunicated in Rome 1521 Diet of Worms 1521 Kidnapped and taken to Wartburg Castle 1546 Death Justification by Faith Alone “This doctrine is the head and the cornerstone. It alone begets, nourishes, builds, preserves, and defends the church of God; and without it the church of God cannot exist for one hour." “Whoever departs from the article of justification does not know God and is an idolater . For when this article has been taken away, nothing remains but error, hypocrisy, godlessness, and idolatry, although it may seem to be the height of truth, worship of God, holiness, etc.” “If the article of justification is lost, all Christian doctrine is lost at the same time.” If you, O LORD, should mark iniquities, O Lord, who could stand? (Psa 130:3) "The righteous shall live by faith." (Rom 1:17) The Roman Catholic view of justification “Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.” - There are two steps to justification o The first (initial) justification occurs at baptism, which eradicates both the guilt and corruption of original sin.
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Martin Luther's “Mighty Fortress”
Martin Luther’s “Mighty Fortress” by Andreas Loewe and Katherine Firth artin Luther wrote the hymn Ein feste Burg ist unser Gott M(A Stronghold Fortress is our God) in the late 1520s as ain trost Psalm (“a psalm of comfort”), inspired by Psalm 46, “with its own newly composed tune.”1 The hymn does not render the full biblical text into metrical form, but rather provides a paraphrase, drawing on the major themes Luther identified in his commen- taries on the Psalm: “God is our confidence and strength” and “the heathens [nations, ohud] must despair and the kingdoms fall.”2 The hymn was written to encourage the faithful in the tumultuous and beleaguered first decade of the Reformation, when believers were forfeiting their worldly goods and relationships. At the same time, it was intended as a propagandistic weapon in the spiritual and actual battles against the Reformation’s many opponents.3 It quickly became an international feature of the Evangelical movement. In the four centuries since the words and music were first written, Ein feste Burg has often been appropriated as a hymn sung to reaffirm the earthly power and military prowess of Lutheran empires and German nationalists, particularly in the era centered around the Unification of Germany in 1871. The hymn has also been claimed as a psalm of spiritual consolation, especially after the complete defeat of Nazi Germany in 1945. This article emphasizes the hymn’s reception from the 1520s to the present day. It offers a close reading of the German lyrics in the context of the Reformation and of Luther’s other writings, which document that the hymn was intended for spiritual encourage- ment.
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Political Impact of the Reformation the Massive Turmoil That the Reformation Caused Had a Lasting Impact on European Politics
The Political Impact of the Reformation The massive turmoil that the Reformation caused had a lasting impact on European politics. Soon after the Catholic Church deemed Martin Luther a “protestant,” Europe became divided along confessional, as well as territorial, lines. The religious turmoil of the period led to warfare within most states and between many. This warfare, especially the Thirty Years’ War from 1618 to 1648, decimated Europe. While many areas in Europe were engulfed in warfare throughout much of this period, some countries enjoyed peace and were not much affected by the Reformation. In Poland, for instance, while the king and much of the gentry were sympathetic to Protestant (usually Calvinist) ideals, and Protestants were tolerated, the Catholic Church remained ascendant without recourse to violent struggle or the Inquisition. This reading, however, will concentrate on those areas where the Reformation was the most fiercely contested. Lutherans and the Holy Roman Empire In 1530 the Protestant princes in the Holy Roman Empire formed an alliance called the Schmalkaldic League to protect themselves against Emperor Charles V, who was Catholic. After a period of tenuous peace, war broke out in 1546. In the first phase of the war, the Holy Roman Empire crushed the Schmalkaldic League, but France sided with the League in the second phase because the French were worried about the balance of power in Europe. In 1555 the war ended in a stalemate, and the combatants signed the Peace of Augsburg. The most crucial part of the treaty was the phrase “cuius regio eius religio,” meaning that whatever political entity controlled an area had the right to decide what religion that area would follow.
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The Christian Perception of Islam in the Late Middle Ages and in the Reformation Thomas Kaufmann RESÜMEE Das 15. und 16. Jahrhundert waren durch die äußere Bedrohung durch das Osmanische Reich in mentalitätsgeschichtlicher Hinsicht mannigfach verbunden. Dies kam auch darin zum Aus- druck, dass sich die Reformatoren einige mittelalterliche Texte zur Wahrnehmung des Islam (Georg von Ungarn, Robert v. Kettons Übersetzung des Koran u.a.) aneigneten, sie erneut oder erstmals publizierten, aber auch zum Zweck der binnenchristlichen Polemik aktualisierten. Die Muster in der Wahrnehmung der „türkischen Religion“ pluralisierten sich; neben traditionell hä- resiologischen spielten Wahrnehmungsweisen eine verstärkte Rolle, die die „Unwahrheit“ des Islam anhand des Koran selbst zu erweisen versuchten. Die Turkisierung der innerchristlichen Gegner trug dazu bei, religionskulturelle Wissensbestände über die fremde Religion präsent zu halten und zu popularisieren. It has become increasingly commonplace to conceptually oppose “the Islamic world” with “the European world.” While this dichotomous semantic configuration has its im- mediate origin in recent Western perceptions of militant Islamic fundamentalism, it is rooted in a history that goes back much farther than the current debates. It was in direct historical connection with the fall of Constantinople in 14531 that the later Pope Pius II coined the phrase “Europa, id est patria,” thus underscoring the prevalence of the con- See D. Mertens, “Europa id est patria, domus propia, sedes noster …” Zu Funktionen und Überlieferungen latei- nis cher Türkenreden im 15. Jahrhundert, in: F.R. Erkens (ed.), Europa und die osmanische Expansion im ausge- henden Mittelalter, Berlin 1997, pp. 39–8; J. Helmrath, Pius II. und die Türken, in: B.
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IN FO R M a TIO N to U SERS This Manuscript Has Been Reproduced from the Microfilm Master. UMI Films the Text Directly From
INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleed through, substandard margin*, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. Photographs included in the original manuscript have been reproduced xerographically in this copy. Higher quality 6" x 9" black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. A Ben A Howeii Information Company 300 North Zeeb Road Ann Arbor. Ml 48106-1346 USA 313.761-4700 800.521-0600 RENDERING TO CAESAR: SECULAR OBEDIENCE AND CONFESSIONAL LOYALTY IN MORITZ OF SAXONY'S DIPLOMACY ON THE EVE OF THE SCMALKALDIC WAR DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By James E.
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Martin Luther Extended Timeline Session 1
TIMELINES: MARTIN LUTHER & CHRISTIAN HISTORY A. LUTHER the MAN (1483 – 1546) 1502: Receives B.A. at University of Erfurt 1505: Earns M.A. at Erfurt; begins to study law 1505 Luther “struck by lightning” and vows to become a monk 1505 Luther enters the Order of Augustinian Hermits 1507: Luther is ordained and celebrates his first Mass; he panics during the ceremony 1510: Luther visits Rome as representative of Augustinians 1511: Luther transfers to Wittenberg to teach at the new university. 1512: Luther earns his doctorate of theology 1513: Luther begins lecturing on The Psalms 1515: Luther lectures on Paul’s Epistles to the Romans 1517: October 31, he posts his “95 Theses (points to debate)” concerning indulgences on Wittenberg Church door. 1518: At meeting in Augsburg, Luther defends his theology & refuses to recant 1518: Elector Frederick the Wise of Saxony places Luther under his protection. 1519: In debates with Professor John Eck at Leipzig, Luther denies supreme authority of popes and councils 1520: Papal bull (Exsurge Domine) gives Luther 60 days to recant or be excommunicated 1520: Luther burns the papal bull and writes 3 seminal documents: “To the Christian Nobility,” “On the Babylonian Captivity of the Church,” & “The Freedom of a Christian” 1521: Luther is excommunicated by the papal bull Decet Romanum Pontificem 1521: He refuses to recant his writings at the Diet of Worms 1521: New HRE Charles V condemns Luther as heretic and outlaw Luther is “kidnapped” and hidden in Wartburg Castle Luther begins translating the New Testament
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When 'The State Made War', What Happened to Economic Inequality? Evidence from Preindustrial Germany (C.1400-1800)
Economic History Working Papers No: 311 When ‘The State Made War’, what Happened to Economic Inequality? Evidence from Preindustrial Germany (c.1400-1800) Felix S.F. Schaff October 2020 Economic History Department, London School of Economics and Political Science, Houghton Street, London, WC2A 2AE, London, UK. T: +44 (0) 20 7955 7084. When `the State Made War', what Happened to Economic Inequality? Evidence from Preindustrial Germany (c. 1400-1800) Felix S.F. Schaff ∗ Abstract What was the impact of military conflict on economic inequality? This paper presents new evidence about the relationship between military conflicts and economic inequality in prein- dustrial Germany, between 1400 and 1800. I argue that ordinary military conflicts increased economic inequality. Warfare raised the financial needs of towns in preindustrial times, leading to more resource extraction from the population. This resource extraction happened via inegal- itarian channels, such as regressive taxation. The Thirty Years' War was an exception to that pattern but not the rule. To test this argument a novel panel dataset is constructed combining information about economic inequality in 72 localities and 687 conflicts over four centuries. The analysis suggests that there existed two countervailing effects of conflicts on inequality: destruc- tion and extraction. The Thirty Years' War was indeed a \Great Leveller" (Scheidel 2017), but the many ordinary conflicts { paradigmatic of life in the preindustrial world { were continuous reinforcers of economic inequality. Keywords: Wealth, Inequality, Warfare, Institutions, Political Economy, Germany. JEL Classification: N33, D31, I32, N43, H20. ∗London School of Economics and Political Science. Email: f.s.schaff@lse.ac.uk. This version: October 2020.
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Readings from the Protestant and Counter Reformations Erasmus
Readings from the Protestant and Counter Reformations In Praise of Folly Two Interpretations of the Reformation MARTIN LUTHER Justification by Faith Tetzel on Indulgences The 95 Theses Luther’s Letter to Pope Leo A Reformation Debate Peasant’s Revolt The Council of Trent Women in the Reformation Errors in the Roman Church Ignatius of Loyola Erasmus: In Praise of Folly The Praise of Folly is one of the most famous pieces of literature of the sixteenth century. Written in a short period of time during a visit to the home of Thomas More, Erasmus considered it a "little diversion" from his "serious work." Yet both contemporaries and later generations have appreciated "this laughing parody of every form and rank of human life." In this selection, Erasmus belittles one of his favorite objects of scorn-the monks. Erasmus, The Praise of Folly Those who are the closest to these [the theologians] in happiness are generally called "the religious" or "monks," both of which are deceiving names, since for the most part they stay as far away from religion as possible and frequent every sort of place. I cannot, however, see how ally life could be more gloomy than the life of these monks if I [Folly] did not assist them in many ways. Though most people detest these men so much that accidentally meeting one is considered to be bad luck, the monks themselves believe that they are magnificent creatures. One of their chief beliefs is that to be illiterate is to be of a high state of sanctity, and so they make sure that they are not able to read.
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564158Eb19f006.65831545.Pdf
HEARTH AND HOME Left: Later Protestants liked to describe the Luthers as the ideal parsonage family. Here a 19th-c. artist imagines the family gathered around to sing with friend Melancthon in the background. DIABOLICAL BAGPIPES Below: Luther’s opponents caricatured him as merely a mouthpiece for the devil. Protestants countered that monks, not Luther, were the devil’s instruments. RSITY E Did you know? NIV U LUTHER LOVED TO PLAY THE LUTE, ONCE WENT ON STRIKE FROM HIS CONGREGATION, AND OGY, EMORY HATED TO COLLECT THE RENT ES F THEOL O VA L MAG I NE MAN MICHELANGELO, MUSIC, AND MASS E • Christopher Columbus set sail when Luther was a LER SCHOO schoolboy, and Michelangelo was completing his Sis- tine Chapel ceiling when Luther began teaching theol- REFORMATION, GE E RMANY / BRIDG RARY, CAND B TH ogy as a young man. SINGING CONGREGANTS, STRIKING PASTOR F • Luther preferred music to any other school subject, Luther made singing a central part of Protestant wor- OGY LI UM O OTHA, GE E G and he became very skilled at playing the lute. Upon ship. In his German Mass (1526), he dispensed with the US IN, THEOL E becoming a monk at age 21, he had to give the lute away. choir and assigned all singing to the congregation. He L M NST • When Luther celebrated his first Mass as a priest in often called congregational rehearsals during the week EDE RNATIONA 1507, he trembled so much he nearly dropped the bread so people could learn new hymns. TION, PITTS E NT OSS FRI and cup.
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MAY 2019 “Share the Hope” VOL
The HOLY CROSS WORD Words of news, information, humor and inspiration from Holy Cross MAY 2019 “Share the Hope” VOL. LXII, NO. 6 WISMAR’S WISDOM Dear Members and Friends of Holy Cross, This month I would like to share with you an article by a favorite Lutheran writer of mine, Dr. Gene Edward Veith, on one of my favorite topics: the Lord’s Supper. The article is titled, “This Is My Body” and was originally written for Tabletalk magazine: “As far as I know, I am the only Lutheran who writes regularly for Tabletalk, so please bear with me. Inviting a Lutheran to write about the Lord’s Supper is like asking a grandmother if she has any pictures of the new baby. So much affection for the subject matter can easily outpace other people’s interest. However, the Lord’s Supper is at the heart of a Lutheran’s piety. Calvinists too, as well as other Protestants, are rediscovering their own sacramental heritage, which has become somewhat forgotten. We Lutherans have never lost the Reformation’s emphasis on the sacrament, so perhaps this description of what it is like might prove helpful. “I do not intend here so much to argue for the Lutheran theological position on the sacrament, but rather to describe — in a way that I hope is helpful for non-Lutherans who are also trying to regain an evangelical sense of the sacrament — what it is like to believe in it. I will then make some cultural connections, showing why the Reformation emphasis on the sacrament is a bracing tonic against today’s highly-internalized pop-Christianity.
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