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- Author: Charlie Self
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About the Book
"Flourishing Churches and Communities" by Charlie Self explores the practical ways in which churches can engage with and positively impact their surrounding communities. The book delves into the importance of holistic ministry, social justice, and collaboration in fostering flourishing communities. Self provides insights and strategies for church leaders looking to make a meaningful difference in their local areas.
Martin Luther
Martin Luther was a German monk who forever changed Christianity when he nailed his '95 Theses' to a church door in 1517, sparking the Protestant Reformation.
Who Was Martin Luther?
Martin Luther was a German monk who began the Protestant Reformation in the 16th century, becoming one of the most influential and controversial figures in the history of Christianity.
Luther called into question some of the basic tenets of Roman Catholicism, and his followers soon split from the Roman Catholic Church to begin the Protestant tradition. His actions set in motion tremendous reform within the Church.
A prominent theologian, Lutherâs desire for people to feel closer to God led him to translate the Bible into the language of the people, radically changing the relationship between church leaders and their followers.
Early Life
Luther was born on November 10, 1483, in Eisleben, Saxony, located in modern-day Germany.
His parents, Hans and Margarette Luther, were of peasant lineage. However, Hans had some success as a miner and ore smelter, and in 1484 the family moved from Eisleben to nearby Mansfeld, where Hans held ore deposits.
Hans Luther knew that mining was a tough business and wanted his promising son to have a better career as a lawyer. At age seven, Luther entered school in Mansfeld.
Education
At 14, Luther went north to Magdeburg, where he continued his studies. In 1498, he returned to Eisleben and enrolled in a school, studying grammar, rhetoric and logic. He later compared this experience to purgatory and hell.
In 1501, Luther entered the University of Erfurt, where he received a degree in grammar, logic, rhetoric and metaphysics. At this time, it seemed he was on his way to becoming a lawyer.
Becoming a Monk
In July 1505, Luther had a life-changing experience that set him on a new course to becoming a monk.
Caught in a horrific thunderstorm where he feared for his life, Luther cried out to St. Anne, the patron saint of miners, âSave me, St. Anne, and Iâll become a monk!â The storm subsided and he was saved.
Most historians believe this was not a spontaneous act, but an idea already formulated in Lutherâs mind. The decision to become a monk was difficult and greatly disappointed his father, but he felt he must keep a promise.
Luther was also driven by fears of hell and Godâs wrath, and felt that life in a monastery would help him find salvation.
The first few years of monastic life were difficult for Luther, as he did not find the religious enlightenment he was seeking. A mentor told him to focus his life exclusively on Jesus Christ and this would later provide him with the guidance he sought.
Disillusionment with Rome
At age 27, Luther was given the opportunity to be a delegate to a Catholic church conference in Rome. He came away more disillusioned, and very discouraged by the immorality and corruption he witnessed there among the Catholic priests.
Upon his return to Germany, he enrolled in the University of Wittenberg in an attempt to suppress his spiritual turmoil. He excelled in his studies and received a doctorate, becoming a professor of theology at the university (known today as Martin Luther University Halle-Wittenberg).
Through his studies of scripture, Luther finally gained religious enlightenment. Beginning in 1513, while preparing lectures, Luther read the first line of Psalm 22, which Christ wailed in his cry for mercy on the cross, a cry similar to Lutherâs own disillusionment with God and religion.
Two years later, while preparing a lecture on Paulâs Epistle to the Romans, he read, âThe just will live by faith.â He dwelled on this statement for some time.
Finally, he realized the key to spiritual salvation was not to fear God or be enslaved by religious dogma but to believe that faith alone would bring salvation. This period marked a major change in his life and set in motion the Reformation.
Though Luther intended these to be discussion points, the 95 Theses laid out a devastating critique of the indulgences - good works, which often involved monetary donations, that popes could grant to the people to cancel out penance for sins - as corrupting peopleâs faith.
Luther also sent a copy to Archbishop Albert Albrecht of Mainz, calling on him to end the sale of indulgences. Aided by the printing press, copies of the 95 Theses spread throughout Germany within two weeks and throughout Europe within two months.
The Church eventually moved to stop the act of defiance. In October 1518, at a meeting with Cardinal Thomas Cajetan in Augsburg, Luther was ordered to recant his 95 Theses by the authority of the pope.
Luther said he would not recant unless scripture proved him wrong. He went further, stating he didnât consider that the papacy had the authority to interpret scripture. The meeting ended in a shouting match and initiated his ultimate excommunication from the Church.
Excommunication
Following the publication of his 95 Theses, Luther continued to lecture and write in Wittenberg. In June and July of 1519 Luther publicly declared that the Bible did not give the pope the exclusive right to interpret scripture, which was a direct attack on the authority of the papacy.
Finally, in 1520, the pope had had enough and on June 15 issued an ultimatum threatening Luther with excommunication.
On December 10, 1520, Luther publicly burned the letter. In January 1521, Luther was officially excommunicated from the Roman Catholic Church.
Diet of Worms
In March 1521, Luther was summoned before the Diet of Worms, a general assembly of secular authorities. Again, Luther refused to recant his statements, demanding he be shown any scripture that would refute his position. There was none.
On May 8, 1521, the council released the Edict of Worms, banning Lutherâs writings and declaring him a âconvicted heretic.â This made him a condemned and wanted man. Friends helped him hide out at the Wartburg Castle.
While in seclusion, he translated the New Testament into the German language, to give ordinary people the opportunity to read Godâs word.
Lutheran Church
Though still under threat of arrest, Luther returned to Wittenberg Castle Church, in Eisenach, in May 1522 to organize a new church, Lutheranism.
He gained many followers, and the Lutheran Church also received considerable support from German princes.
When a peasant revolt began in 1524, Luther denounced the peasants and sided with the rulers, whom he depended on to keep his church growing. Thousands of peasants were killed, but the Lutheran Church grew over the years.
Katharina von Bora
In 1525, Luther married Katharina von Bora, a former nun who had abandoned the convent and taken refuge in Wittenberg.
Born into a noble family that had fallen on hard times, at the age of five Katharina was sent to a convent. She and several other reform-minded nuns decided to escape the rigors of the cloistered life, and after smuggling out a letter pleading for help from the Lutherans, Luther organized a daring plot.
With the help of a fishmonger, Luther had the rebellious nuns hide in herring barrels that were secreted out of the convent after dark - an offense punishable by death. Luther ensured that all the women found employment or marriage prospects, except for the strong-willed Katharina, who refused all suitors except Luther himself.
The scandalous marriage of a disgraced monk to a disgraced nun may have somewhat tarnished the reform movement, but over the next several years, the couple prospered and had six children.
Katharina proved herself a more than a capable wife and ally, as she greatly increased their family's wealth by shrewdly investing in farms, orchards and a brewery. She also converted a former monastery into a dormitory and meeting center for Reformation activists.
Luther later said of his marriage, "I have made the angels laugh and the devils weep." Unusual for its time, Luther in his will entrusted Katharina as his sole inheritor and guardian of their children.
Anti-Semitism
From 1533 to his death in 1546, Luther served as the dean of theology at University of Wittenberg. During this time he suffered from many illnesses, including arthritis, heart problems and digestive disorders.
The physical pain and emotional strain of being a fugitive might have been reflected in his writings.
Some works contained strident and offensive language against several segments of society, particularly Jews and, to a lesser degree, Muslims. Luther's anti-Semitism is on full display in his treatise, The Jews and Their Lies.
Death
Luther died following a stroke on February 18, 1546, at the age of 62 during a trip to his hometown of Eisleben. He was buried in All Saints' Church in Wittenberg, the city he had helped turn into an intellectual center.
Luther's teachings and translations radically changed Christian theology. Thanks in large part to the Gutenberg press, his influence continued to grow after his death, as his message spread across Europe and around the world.
âobedience will make you miserableâ - the tired lie satan loves to tell
There are at least two ways to please the devil when it comes to the pursuit of holiness. The first way, of course, is to run from holiness altogether â to flee, with the prodigal, to the far country of this world, away from the Fatherâs home (Luke 15:11â13). The second way, perhaps even more dangerous than the first, is to pursue holiness (or what we imagine holiness to be), and yet not be happy about it. We may call this second way older-brother Christianity. Like the elder son in Jesusâs parable, such people follow the Fatherâs rules with a sigh (Luke 15:29). Their holiness is all pursed lips and sober glances. âSuch is the cost of righteousness,â they remind themselves. âWe must relinquish pleasure on the path to heaven, you know. Holiness, not happiness, is the true good.â âWhat virtue!â some may exclaim. âWhat uprightness! What self-denial!â What a sham.  Older brothers, for all their outward purity, are still in the grip of the serpentâs ancient lie. They have been deceived, along with our first parents, to live in a world of the devilâs own making: a world where our Father wears a frown, where heaven has no laughter, and where holiness is ultimately a sacrifice. As long as we live in such a world, we will miss the feast that our Father has prepared (Luke 15:22â28). If we want to rid ourselves of older-brother instincts, and pursue holiness in a way that shames the devil, we would do well to return to the garden and listen again to that first lie. Song of the Morning Stars When the serpent approached Adam and Eve in the garden, he knew that only a lie could put the forbidden fruit into their hands. Only a lie could somehow convince them that they were the slaves of a stingy God. Only a lie could do the trick because reality, as always, was not on Satanâs side. For when God first breathed the oceans into being, and lit the stars like candles, and filled mountain fields with wildflowers, no sigh could be heard in all heaven and earth. Rather, all creation joined to praise their glorious Maker. From heavenâs lofty balconies, the morning stars raised their song, the sons of God shouted for joy, and Wisdom delighted in Godâs handiwork (Job 38:7; Proverbs 8:30â31). From âLet there be lightâ onward, the heavens have declared his glory (Psalm 19:1). And how shall we hear their declaration? As an apathetic exhale? As a monotonous lecture? As a distracted recitation? No, as the very pitch of delight: âYou make the going out of the morning and the evening to shout for joyâ (Psalm 65:8). Adam and Eve, upon hearing the melody of creation, could not help but join the song. As they gazed across Godâs handiwork, they trusted the goodness of their Father. They admired the beauty of their Creator. They enjoyed the fellowship of their Friend. They obeyed the counsel of their King. They had no higher happiness. Life in the Serpentâs World No, the devil knew Adam and Eve would never eat the fruit as long as they worshiped the glorious God in his marvelous world. So what did he do? He invited the couple to imagine a different world and a different god. He shuttered their eyes to sunsets and tulips, blocked their ears to the chirping of the robins, and calloused their skin to spring breezes. In short, he shrunk creation to the size of an apple, and gave them eyes for Edenâs only âNo.â In the world of the serpent, the morning stars sing a dirge, the hosts of heaven murmur, and creation only groans beneath the dictatorship of the Almighty Ruler. In such a world, Adam and Eve had only two options. They could, like the prodigal, disobey their God and run from their Fatherâs garden. Or they could, like the older brother, sacrifice their pleasure on the noble altar of obedience. âEither rebel and be happy â or obey and be miserable.â This was the serpentâs offer (Genesis 3:4â5). Adam and Eve took the fruit and fled into the far country. Many today do the same. Many others, however, refuse the fruit â but only on the serpentâs terms. Like older brothers, we aim to keep our Fatherâs rules. We do so, however, not because his rules are satisfying, but only because theyâre right; not because holiness is glorious, but only because itâs obedient; not because fellowship with God is happifying (as Jonathan Edwards used to say), but just because he says so. Which brother we become matters little to the devil. As long as we live within his world â a world where the gifts are scarce and the God is stingy â he is happy whether we rebel or âobey.â As long as we cease to hear and sing creationâs song of praise, the serpent is pleased. Deeper Than Self-Denial If humanityâs first sin arose when we believed the serpentâs lie, then our repentance must go deeper than rule-keeping or self-denial. After all, some of this worldâs most marvelous rule-keepers are still tenants in the serpentâs world. No, our repentance requires more: we must break free from his spell altogether, and return to the real God in the real world. We must bend our ears upward once again to hear the heavens sing, âGlory!â We must feel again that heaven and earth, though fallen now, still pulse with Godâs pleasure (Psalm 104:31). We must wade again in this delicious stream called creation, remembering that God himself is the fountain (James 1:17). In other words, we must step past the ancient lie and believe once again that God created us to be happy in him. As soon as we âtaste and see that the Lord is goodâ (Psalm 34:8), and that he himself is our âexceeding joyâ (Psalm 43:4), everything about our pursuit of holiness will change. We will still deny ourselves, practice obedience, and kill our sin, to be sure. But we will not dare for a moment to think that we are exchanging happiness for holiness. We will trade away our sin because we have seen the treasure to be found (Matthew 13:44). We will forsake the lusts of our flesh because, as Jesus promised, âwhoever loses his life for my sake will find itâ (Matthew 16:25). And even when we must sacrifice something precious to follow Christ, we trust that we will âreceive a hundredfold now in this time . . . and in the age to come, eternal lifeâ (Mark 10:30). The Holy Spirit teaches us not only to obey God, but to enjoy him â indeed, to obey him by  enjoying him. He teaches us not only to withstand the devilâs temptations, but as Martin Luther put it, to laugh our adversary to scorn. He teaches us not only to wonder at the mercy of Christ, but to breathe a grand sigh of relief, amazed that joy has been so near at hand all this time. Discipline does not defeat the devil â happiness does. Join the Fatherâs Feast From where we stand now, of course, we can look to more than creation to see the happiness of God, and to nurture our happiness in him. We now have seen wonders that the morning stars could never have imagined. We have seen a God so happy that he could bear up under a world of sorrows without breaking (Isaiah 53:3). A God who recognized the joy set before him so luminously that he could endure the darkest shame (Hebrews 12:2). A God who runs to meet his prodigal children, too delighted to be dignified (Luke 15:20). A God who even now holds out his own joy to every older brother who will come in from the cold and join the celebration (Luke 15:31â32). Come now, older brother, put up your ear to the door. Can you hear the saintsâ laughter? Can you hear the angelsâ praise? Can you hear the Father singing over his children whoâve returned? Whatever we must forsake to walk inside this door, there is always more ahead of us than what we leave behind. So go ahead: Turn again to that serpent in the darkness, and laugh his bruised head to scorn. And then open up the door, and join your Fatherâs feast.