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About the Book
"Following the River" by Bob Sorge is a Christian book that explores the importance of surrendering to God's will and following His leading in our lives. Through personal anecdotes and biblical teachings, Sorge encourages readers to trust in God's plans, even when they may not make sense, and to rely on His strength to guide them through life's challenges. Ultimately, the book emphasizes the transformative power of surrendering to God and allowing Him to direct our paths.
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, Luther’s 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, “Save me, St. Anne, and I’ll become a monk!” The storm subsided and he was saved.
Most historians believe this was not a spontaneous act, but an idea already formulated in Luther’s 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 God’s 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 Luther’s own disillusionment with God and religion.
Two years later, while preparing a lecture on Paul’s Epistle to the Romans, he read, “The just will live by faith.” 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 people’s 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 didn’t 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 Luther’s writings and declaring him a “convicted heretic.” 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 God’s 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.
Who Might Find God in Your Suffering
Do you feel prepared today to defend your faith in Jesus? If not, what would it take for you to feel ready? Have no fear of them, nor be troubled, but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you. (1 Peter 3:14–15) These verses are often quoted in conversations about evangelistic and apologetic strategies: Be prepared to make a defense. Meaning, study up on arguments against the Christian faith, anticipate the hardest questions someone might ask, and prepare convincing answers. However, while it is good and loving to carefully think through objections to Christianity, that is not the primary focus or emphasis of this charge. Peter is not encouraging merely a more informed faith, but a more sincere faith — a more fearful, joyful, and active faith. “Have no fear of them, nor be troubled,” he says, “but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you.” This kind of defense is not captured in apologetics books, but in our hearts. It’s not merely a matter of reading and thinking more (though both are essential), but of fearing, loving, and enjoying more. The best way to be prepared to defend your hope in Jesus is not to learn new, sophisticated arguments, but to honor Jesus as much as possible with what you already know. The best apologetic for Christianity is the real transformation already happening in you. Honor Christ as Holy Do you want to be prepared to make a defense for your hope? Pray then like this: “Our Father in heaven, hallowed be your name” (Matthew 6:9). Not just in my neighborhood, or city, or nation, but first and most deeply in me. Lord, make my heart a deep and vibrant reflection of your worth. Help me honor you as holy. “Peter is not encouraging merely a more informed faith, but a more sincere faith.” When it comes to witnessing, some of us might spend too much time worrying about intellectual answers to philosophical questions, rather than meditating on the holiness, the glorious otherness, of God. We may not mainly need to read more but to sit longer beneath the galaxies of what we know of him. We need to linger along the streams of his mercy. We need to sit near the window and listen to the thunder of his justice. We need to hike higher up the mountains of his authority and power. We need to wade a little farther out into the depths of his wisdom. For some, our hearts do not need to be piled high with information to be inflamed with the holiness of God but to take more seriously what we know and ask him to light it on fire. And as his holiness burns hotter within us, his light will shine brighter and brighter through us. Our passion and devotion will testify that he made and rules over all; that he loves and redeems sinners; that he satisfies the aches and longings we each carry; that he can be trusted, even through suffering; that he’s returning to make all things new. And as his holiness rises in our hearts, holiness increasingly invades our lives — how we speak and act and love (1 Peter 1:15–16; 2 Corinthians 3:18). Those who honor Christ as holy in their hearts cannot help but witness to him. Their lives and conversations are filled with evidence of sovereign love. Why Would Anyone Ask? But even if we honor Christ as holy in our hearts, even if we feel ready to give a defense for the hope within us, what would make someone ask (1 Peter 3:15)? When Peter wrote to these believers scattered across several regions (1 Peter 1:1), they were not safe believers sheltered in secure churches protected by tolerant governments. These Christians were following Jesus into the growing fires of hostility. They were challenging their culture’s favorite sins, claiming a Lord higher than the emperor, and choosing him over friends, parents, and even spouses, believing Jesus when he said they would receive a hundredfold (Matthew 19:29). And in the weeks and months that followed, they inherited not peace and comfort, but insults and slander (1 Peter 3:9; 4:4). And that suffering became a stunning platform for their hope. Why did anyone ask about their hope? Because they had hope when few others would — when they were treated unfairly. Because they did not fear what man said or did to them. Because trouble did not seem to trouble them anymore (1 Peter 3:14). They should have been anxious, but they weren’t. They should have been defensive, but they weren’t. They should have been bitter, but they weren’t. Their hope was surprising, confusing, odd. Odd enough to pique a neighbor’s curiosity. And when a neighbor’s curiosity compelled them to ask, they were met with surprising “gentleness and respect” (1 Peter 3:15). How these believers shared about Jesus proved their hope as much as anything they said about him. They spoke truth to cruelty with kindness. They received shame and yet held out dignity. They had the spiritual strength, by grace, both to endure abuse and to remain gentle. Do Not Be Surprised What might all of that mean, though, for Christians in less hostile times and places? If we don’t suffer like they did, should we expect anyone to ask about our hope? Well, we shouldn’t assume we won’t suffer like they did. Faithful followers of Jesus in Western societies either already have, or soon will, experience greater opposition to our faith — in our families, our workplaces, our neighborhoods, our social media feeds. In other words, we are likely about to experience (apart from revival) what the vast majority of faithful followers of Jesus in history have experienced. As John Piper observes, The church in America is slowly awakening from the distortion of 350 years of dominance and prosperity. Until recently, being a Christian in America has been viewed as normal, good, patriotic, culturally acceptable, even beneficial. (“Navigating Trials in the New America”) Christians have always been strangers and aliens in America, but some of us are finally beginning to feel just how foreign we are here. So, “do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you” (1 Peter 4:12). They Will Malign Us Also, the fiery trials in Peter’s letters actually may be surprisingly similar to what we can increasingly expect today. While the persecution he was speaking into was pointed and intense, it seems to have been social and verbal, not physical: “They malign you” could be a good summary (1 Peter 4:4; see also 4:14). And the world will malign us for what we believe about Jesus, about abortion, about homosexuality, about race, about hell. In most places in America today, if everyone in our lives knew what we really believe, many would hate what we believe. And they may hate us — whether loudly or quietly, whether to our faces or to a coworker — for what we believe. The apostle Paul warns, “All who desire to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12). Those of us who have not been persecuted in some way ought to begin asking some hard questions about all of the acceptance and approval we enjoy. Jesus said, “Woe to you, when all people speak well of you” (Luke 6:26). So do they? Does the warm admiration of a world that hates God alarm us? When You Suffer Even apart from potential social or political hostility, though, every follower of Christ still suffers in various ways. “The best apologetic for Christianity is the real transformation already happening in you.” James 1:2 says, “Count it all joy, my brothers, when you meet trials of various kinds” — not if, but when. Peter says that these trials are necessary “so that the tested genuineness of your faith — more precious than gold that perishes though it is tested by fire — may be found to result in praise and glory and honor at the revelation of Jesus Christ” (1 Peter 1:7). For any Christian in any society during any century, the question is not if we will suffer, but when we will suffer. And more importantly, will how we suffer call attention to our hope in Jesus — or call it into question? Whether our suffering is large or small, whether we endure persecution or infection or some other affliction, our pain exposes the world to our hope. Where do we look when life inevitably gets hard? What do we cling to when all else fails? Can the Christ we proclaim really bear the awful weight of our fears, anxieties, insecurities, and sins? He can, and he does, and he will. So honor him as holy, especially when suffering comes, and be ready to tell whoever might ask why you still have hope. Article by Marshall Segal Staff writer, desiringGod.org