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About the Book
In "The Bondage of the Will," Martin Luther argues against the idea of free will and asserts that human beings are inherently unable to choose salvation through their own actions. Luther critiques the teachings of Erasmus, defending the doctrine of predestination and emphasizing the importance of faith in God's grace for salvation. The book is a key text in Protestant theology and a foundational work in the debate between free will and predestination.
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.
host as you are - practicing hospitality as a family
Love God and love your neighbor . This is the Butterfield family motto. It makes us humble, messy, and on the frontline in our neighborhood. And being on the frontline isn’t pretty. “Hospitality means being profoundly unselfish, and small children need help to see the blessing in this.” Take for example last March, when the pandemic hit. We were supposed to batten down the hatches, disinfect everything, including the family cat, and remain socially distanced at all times, but schools closed before parents were home from work. So after the first week of lockdown, I looked like the little old lady who lived in the shoe. Our house was open, boisterous, noisy, and full of students who would have been in class. I could visualize getting arrested in my apron for violating governor’s stay-at-home and social-distancing orders. While that hasn’t happened, other things have happened that have made me realize that children play a vital and central role in Christian hospitality. Indeed, I couldn’t practice hospitality without them. Consider six touch points for children’s central role in Christian hospitality. 1. Hospitality is a mission of the church. Sometimes we American Christians privatize hospitality in false ways. Hospitality isn’t a Butterfield thing. It’s a church thing. And children are a blessed part of our church. Jesus loves children and so do we. As the church seeks to evangelize the world, the homes of church members become gospel outposts, places where we bring the gospel to the neighborhood. This is very good news for people with young children. It means that the burden is not on you to be different. It means that your unsaved neighbors will benefit from seeing that you also decorate with plastic dinosaurs and LEGOs. And it also means that you do not always have to be in hospitality mode. As Edith Schaeffer said, doors have hinges for a reason. 2. Hospitality puts the church on the frontline. When inviting unsaved neighbors over, Kent and I always invite our church family, too. The more the merrier, especially in the summer. Your unsaved neighbors will benefit from seeing many different models of the covenant family, including singles (whose church membership renders them a covenant family) and older people. Many Christian hands make the care of little ones easier. Also, with the church family on deck, your children will not feel neglected or isolated as they participate in hospitality. Hospitality means being profoundly unselfish, and small children need help to see the blessing in this. 3. Hospitality puts hot-button topics on the frontline. Our family is made by adoption and all of our children are biracial. Christians know that oppression, violence, and discrimination are sin, but we do not believe that racism, for example, is itself a “meta-narrative” — a paradigm that declares all white people are racists, all black people victims, all social structures complicit in a white hegemonic hatred machine, and any white family who has adopted children of color as colonizing micro-aggressionists. If these things were true, then the Butterfield family doesn’t exist. And yet here we stand, opening the door to everyone. When your family is on the frontline, it has the opportunity to showcase the love of Christ, the purpose of natural law, the harmony of the biblical callings of male and female, and the shallowness of the modern social construction of race. It exposes idols and tears down strongholds and reveals how the love of Christ transcends sociology (shocking as this may be). 4. Hospitality builds relationships within the family. Hospitality is a joy for small children when they get to have some agency in the process. Especially when you are opening your home to others in the neighborhood with small children, your children should be enlisted as hosts. They can set the kids’ table and make the kids’ menu. And with platters of chicken nuggets, watermelon, and popsicles, don’t be surprised if some of the neighborhood dads are found sampling the children’s fare. Your children can also be prepared to think like Jesus would about having children over who haven’t gone to church and don’t (yet) know Jesus. Your children need to be guided in how to be good hosts who lead and set examples (and don’t follow bad ones). And you should set clear boundaries for safety. In our house, there is no playing in children’s bedrooms. Ever. We have a big back yard with a trampoline, and we think that a knock on the head is safer than anything that happens behind a closed door. Working together to have a hospitable home also puts all hands on deck — from the smallest to the largest. Children can’t clean the house as well as you can, but even a small child can sweep up tumbleweeds of dog hair and throw trash in the kitchen can. Value their contributions. 5. Hospitality cares about what neighbors care about. When you open your home to neighbors, you set a table that welcomes them. You ask them about food allergies and other sensitivities. You remember these things and you go out of your way to care about what they care about. You practice becoming all things to all people in the hopes of saving some (1 Corinthians 9:22). You help your children to respect differences that they don’t understand (yet). 6. Hospitality is all for one and one for all. If you have small children whose bedtime is 7:30, consider having neighbors over for Saturday lunch instead of Saturday dinner. Don’t think of your children as a burden — ever. Work with the capacities, limitations, and skills of each member of your family. Be a team. Be in sync with each other’s rhythms and needs. “Hospitality isn’t a performance. It’s a Christian grace that involves the whole family.” And when guests arrive, don’t segregate the children, but integrate them. We live in a world that segregates everything. Show the beauty in working together. And at the end of the meal, the older children can put the dishes in the sink and distribute the Bibles. The little children can play with LEGOs on the floor while the family patriarch opens the Bible to the watching world and prays for the power of the resurrected Christ to guide, encourage, correct, and save. Your children will grow up watching you plead for your neighbors to put their faith in Christ. They will inherit an integrated faith, not a compartmentalized one, where parents act like Christians from ten to noon on Sunday, but the rest of the time operate in an orbit of selfish ambition. Hospitality isn’t a performance. It’s a Christian grace that involves the whole family.