Martin Luther: A Late Medieval Life

Originally published in German as Martin Luther: Vom Mönch zum Feind des Papstes

© 2010 by WBG (Wissenschaftliche Buchgesellschaft), Darmstadt, Germany

English edition © 2017 by Baker Publishing Group

Published by Baker Academic

a division of Baker Publishing Group

P.O. Box 6287, Grand Rapids, MI 49516-6287

www.bakeracademic.com

Ebook edition created 2017

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews.

Library of Congress Cataloging-in-Publication Data is on file at the Library of Congress, Washington, DC.

ISBN 978-1-4934-1092-7

Contents

Cover    i

Title Page    iii

Copyright Page    iv

Foreword    vii

Timothy J. Wengert

Translators’ Introduction    xv

Rhys Bezzant

Acknowledgments    xvii

Volker Leppin

1. The Son: Destined for Higher Things    1

2. The Monk    7

3. The Young Professor    19

4. The Publicist    33

5. The Prophet    49

6. The Preacher-Bishop from Wittenberg    61

7. The Year of Climax, 1525    73

8. The Educator    91

9. The Outsider: On the Margins of the Reformation    101

10. The Old Professor    117

11. The End of Life    129

Back Cover    136

Foreword

Anniversaries with round numbers often elicit biographies and other scholarly studies. Thus, 2017 becomes an excellent time for readers to reacquaint themselves with the life and thought of Martin Luther (1483–1546), whose 95 Theses were first distributed and printed five hundred years ago. Some of the works produced for the five hundredth anniversary will doubtless simply rework the familiar contours of Luther’s life and the origins of the German Reformation. Others may inadvertently import our own culture’s favorite tropes into the distant past—either to praise or to excoriate the Augustinian friar from Wittenberg. By contrast, readers of this new biography by Volker Leppin will receive a compact summary of Luther’s biography based on the very latest and best scholarship. In addition, this book avoids the temptation to modernize Luther and instead carefully leads readers into the world of sixteenth-century central Europe so that Luther may be appreciated in the light of his own time, not ours.

The author, Volker Leppin, is unfortunately not yet well known to the English-speaking world, but his training and scholarship recommend him highly. He began his academic life at the University of Heidelberg, where, under the tutelage of Gottfried Seebass, he wrote his dissertation on William of Ockham1 and wrote his habilitation on Lutheran pamphlet literature from 1548 to 1618 (that is, the period between the Schmalkaldic War and the Thirty-Years’ War).2 After a brief stint in Frankfurt, he became professor of church history at the University of Jena (2000–2010) before being called as professor of church history in the Protestant faculty of theology at the University of Tübingen, where, as the successor to Ulrich Köpf and Heiko Oberman, he also directs the Institute for the Late Middle Ages and Reformation. His vast publications and his work with other scholars in Germany, especially focused on the Middle Ages and the Reformation, have made him one of the most important church historians in Germany today and one of the best among a new generation of German academicians.

A sampling of his considerable literary production over the years provides a good sketch of his wide-ranging interests in church history. He has a deep commitment to providing primary literature to German readers. Thus, in 2000 he produced with Sigrid Müller a German translation of excerpts from William of Ockham; in 2001, with Adolf Martin Ritter and Bernhard Lohse, he produced a broader set of medieval sources; and in 2005 he wrote a similar volume on the Reformation.3 He also has written helpful introductions to the Middle Ages, the Reformation, and Thomas Aquinas, as well as an overview of the history of Christianity.4 In addition, Leppin has written several important studies on the role of mysticism in the Middle Ages and beyond.5 His collaboration with other scholars has helped bring a host of medieval and Reformation essays into print, including a collection of essays on Martin Luther’s monastic career.6 Most recently, he produced a volume on the relation of theology and church politics in the Late Middle Ages and Reformation.7 Perhaps his most notable work is his larger biography of Martin Luther.8 Out of research for that book the present, smaller work emerged.

The care with which he has conducted research over the years and the insights that he brings to the study of the Reformation and its origins aptly reflect the work of the late Gottfried Seebass (a scholar known for his work on the Lutheran reformer Andreas Osiander and on the Anabaptist movement in the sixteenth century). This biography also echoes the work of Heiko Oberman, who is most famous in the English-speaking world for his study of Gabriel Biel (The Harvest of Medieval Theology) and his provocative biography of Luther (Luther: Man between God and the Devil). In these pages as well, the reader will discover a Martin Luther firmly grounded in late medieval life and thought, with special emphasis given to Luther’s debt to the German mysticism of Johannes Tauler and of the head of Luther’s own Augustinian order in Germany, Johann von Staupitz. By placing Luther squarely within his late medieval milieu, Leppin allows the reader to uncover both continuity with the intellectual movements of the late Middle Ages and unique aspects of Luther’s theology.

For one example of the skill with which he tells Luther’s life story, consider how Leppin expresses a particularly trenchant aspect of Luther’s theological development by employing the spellings of the reformer’s name that Luther himself used. Well into his thirties, Martin Luther was actually Martin Luder, as his family spelled and doubtless pronounced it. But then in 1517, Luther consciously Hellenized his name based upon the Greek eleutherios, the free one. Besides conforming to the practice of many humanists of the day (including Philipp Melanchthon, whose Greek surname translates Schwartzerdt, black earth; and Johannes Oecolampadius, Greek for Huszgen, later Hausschein, house light), Luther expressly chose this spelling to reflect the center of his own theology, as he came increasingly to emphasize the freedom of a Christian justified before God simply by grace through faith on account of Christ.

Leppin’s chief contribution to our understanding of Luther stems from his careful distinguishing of Luther’s later accounts of early events in his life from earlier accounts, especially given the influence of the later accounts in relating Luther’s life story. Leppin meticulously separates Luther’s decision to turn from the study of law and instead to enter the monastery from the famous story of his distress in a thunderstorm and his cries to St. Anne. Leppin places the decision instead within the growing tensions between a successful father and a strong-willed son. Leppin also rightly dismisses Luther’s later criticisms of his own life as an Augustinian friar and instead shows just how obedient and successful Luther was as he moved from novice and student of theology to professor at the University of Wittenberg and provincial vicar within his order. Leppin also uses the new dating of Luther’s journey to Rome to underscore Luther’s commitment to the reform undertaken by Staupitz. But underneath these and similar gentle corrections, Leppin introduces a crucial correction to most views of Luther: he was continuously wracked by spiritual struggles, searching in vain for a gracious God. Leppin thus demythologizes the standard view of Luther—invariably the stuff of movies and other fictionalized accounts of Luther’s life—and places him squarely in his own time.

The reader will also encounter the young Luther as a highly educated, careful scholar, whose interest in biblical theology (already before he began his lectures on the Psalter in 1513 as a newly minted doctor of theology) and in the most recent biblical scholarship marked the cutting edge of his theological investigations. When Leppin turns to the highly debated question of Luther’s so-called theological breakthrough, he rejects both an early and a late dating by challenging the whole notion of a breakthrough as conceived by twentieth-century scholars who were dependent upon Luther’s own later retelling of his early career. Grounding his approach to Scripture on the pro me, a way of reading that highlighted the existential and personal, Luther had much in common with earlier writers such as Johannes Tauler or Bernard of Clairvaux and, above all, with his mentor and father confessor, Staupitz. But Luther was among the first to bring such concerns into the classroom of the medieval university.

Leppin’s inviting narrative does not overemphasize the early Luther but invites the reader to consider Luther’s transformation from professor to prophet to ecclesiast, leading up to the remarkable events of 1525, when Luther’s understanding of and support for governmental authority and his commitment to Wittenberg’s gospel experienced their deepest testing. A fine, brief description of Luther’s writings for the Peasants’ Revolt of that year helps explain Luther’s position without defending it but by grounding it in his earlier writings on the subject of secular authority. But 1525 was also the year of Luther’s marriage and his conclusive refutation of Erasmus of Rotterdam’s defense of free will. For Leppin it marks both the high point of Luther’s influence and the beginnings of a new phase of the Reformation, in which others—princes and theologians—would increasingly influence its outcome.

Leppin treats the reader to a compelling sketch of the change of Luther’s role in reform as Luther supports the Saxon elector’s visitation of churches that began in 1527 by publishing the catechisms in 1529, as he fights with the Swiss and others from 1526 to 1529 over the real presence of Christ in the Lord’s Supper, and as the Saxon princes and others confess the evangelical faith in Augsburg in 1530, doing so on the basis of a document drafted by Philipp Melanchthon. In the end, Luther had to return to his sharp pen to attack known enemies but acceded to his colleague’s ability to walk more softly in Augsburg, despite some strains in their relationship throughout the summer. This careful assessment more accurately depicts Luther’s unpredictable role in the ecclesiastical and political developments of 1530 and beyond, as he dealt in turn with rapprochement with South German cities on the Eucharist, with the papal call for a church council, and with the bigamy of Landgrave Philipp of Hesse.

The end of the biography consists of a charitable description of Luther’s later life. In his old age, Luther continued to work not only as professor (as from the beginning) but also as an ordaining bishop, a sharp disputant (including answering a new challenge from antinomians), and a sensitive translator. Luther managed to combine a fierce sense of living in the end times with concern for the continued existence of Wittenberg’s reform movement. By the very end, however, Luther’s life was marred by controversies, some of which (especially his attacks on the Jews) were of his own making. Leppin is careful not to downplay such regretful aspects of Luther’s biography. He also takes care not to end his story strictly with Luther’s death but rather with the monumentalization (to use Leppin’s word for it) of Luther’s career. Perhaps the best contribution that this biography makes comes in its assiduous avoidance of hero worship. Leppin’s warning at the end of this fine book contains perhaps the best guideline for the five hundredth anniversary: Putting someone on a pedestal and making them a still life are not very different in their consequences. What Leppin offers in the end is an approachable, human Luther, whose life and work had remarkable influence during his lifetime and down to the present and who even in death continues to defy attempts to fix him or his work in the concrete of our own most beloved legends.

Timothy J. Wengert

Eve of All Saints’ Day, 2016

1. Published as Geglaubte Wahrheit: Das Theologieverständnis Wilhelms von Ockham (Göttingen: Vandenhoeck & Ruprecht, 1995).

2. Published as Antichrist und Jüngster Tag: Das Profil apokalyptischer Flugschriftenpublizistik im deutschen Luthertum, 1548–1618 (Gütersloh: Gütersloher Verlagshaus, 1999).

3. Wilhelm von Ockham, Texte zur Theologie und Ethik, ausgewählt und übersetzt (Stuttgart: Reclam, 2000); Mittelalter: Bearbeitet und übersetzt (Neukirchen-Vluyn: Neukirchener Verlag, 2001); Reformation: Ausgewählt und kommentiert (Neukirchen-Vluyn: Neukirchener Verlag, 2005). In 2008 he also published the Latin original and a German translation of William of Ockham’s De connexione virtutum / Über die Verknüpfung der Tugenden (Freiburg: Herder, 2008).

4. Theologie im Mittelalter (Leipzig: Evangelische Verlagsanstalt, 2007); Geschichte des mittelalterlichen Christentums (Tübingen: Mohr Siebeck, 2012); Das Zeitalter der Reformation: Eine Welt im Übergang (Darmstadt: Wissenschaftliche Buchgesellschaft, 2009); Thomas von Aquin (Münster: Aschendorff, 2009); Geschichte der christlichen Kirchen (Munich: Beck, 2010).

5. Die christliche Mystik (Munich: Beck, 2007)