martes, 28 de abril de 2015

Higgs - Englert particle - ends Martin Luther story.


Higgs - Englert boson discovery, ends Martin Luther Story and  Thomas Aquinas Story -  all together!

Anti-Judaism and antisemitism

Main article: Martin Luther and antisemitism
See also: Christianity and antisemitism

The original title page ofOn the Jews and Their Lies, written by Martin Luther in 1543
Luther wrote about the Jews throughout his career, though only a few of his works dealt with them directly.[199] Luther rarely encountered Jews during his life, but his attitudes reflected a theological and cultural tradition which saw Jews as a rejected people guilty of the murder of Christ, and he lived within a local community that had expelled Jews some ninety years earlier.[200] He considered the Jews blasphemers and liars because they rejected the divinity of Jesus, whereas Christians believed Jesus was the Messiah.[201] But Luther believed that all human beings who set themselves against God were equally guilty.[202] As early as 1516, he wrote that many people "are proud with marvelous stupidity when they call the Jews dogs, evildoers, or whatever they like, while they too, and equally, do not realize who or what they are in the sight of God".[203] In 1523, Luther advised kindness toward the Jews in That Jesus Christ was Born a Jew and also aimed to convert them to Christianity.[204] When his efforts at conversion failed, he grew increasingly bitter toward them.[205] In his 2010 book Bonhoeffer: Pastor, Martyr, Prophet, Spy, Christian author Eric Metaxas claimed that Luther's attitude towards Jews "unraveled along with his health."[206]
Luther's other major works on the Jews were his 60,000-word treatise Von den Juden und Ihren Lügen (On the Jews and Their Lies), and Vom Schem Hamphoras und vom Geschlecht Christi (On the Holy Name and the Lineage of Christ), both published in 1543, three years before his death.[207]Luther argued that the Jews were no longer the chosen people but "the devil's people", and referred to them with violent, vile language.[208][209] Citing Deuteronomy 13, wherein Moses commands the killing of idolaters and the burning of their cities and property as an offering to God, Luther called for a "scharfe Barmherzigkeit" ("sharp mercy") against the Jews "to see whether we might save at least a few from the glowing flames."[210] Luther advocated setting synagogues on fire, destroying Jewish prayerbooks, forbidding rabbis from preaching, seizing Jews' property and money, and smashing up their homes, so that these "envenomed worms" would be forced into labour or expelled "for all time".[211] In Robert Michael's view, Luther's words "We are at fault in not slaying them" amounted to a sanction for murder.[212] "God's anger with them is so intense," Luther concluded, "that gentle mercy will only tend to make them worse, while sharp mercy will reform them but little. Therefore, in any case, away with them!"[210]
Luther spoke out against the Jews in Saxony, Brandenburg, and Silesia.[213] Josel of Rosheim, the Jewish spokesman who tried to help the Jews of Saxony in 1537, later blamed their plight on "that priest whose name was Martin Luther—may his body and soul be bound up in hell!—who wrote and issued many heretical books in which he said that whoever would help the Jews was doomed to perdition."[214] Josel asked the city of Strasbourg to forbid the sale of Luther's anti-Jewish works: they refused initially, but did so when a Lutheran pastor in Hochfelden used a sermon to urge his parishioners to murder Jews.[213] Luther's influence persisted after his death. Throughout the 1580s, riots led to the expulsion of Jews from several German Lutheran states.[215]
Luther was the most widely read author of his generation, and within Germany he acquired the status of a prophet.[216] According to the prevailing view among historians,[217] his anti-Jewish rhetoric contributed significantly to the development of antisemitism in Germany,[218] and in the 1930s and 1940s provided an "ideal underpinning" for the Nazis' attacks on Jews.[219] Reinhold Lewin writes that anybody who "wrote against the Jews for whatever reason believed he had the right to justify himself by triumphantly referring to Luther." According to Michael, just about every anti-Jewish book printed in the Third Reich contained references to and quotations from Luther. Heinrich Himmler wrote admiringly of his writings and sermons on the Jews in 1940.[220] The city of Nuremberg presented a first edition of On the Jews and their Lies to Julius Streicher, editor of the Nazi newspaper Der Stürmer, on his birthday in 1937; the newspaper described it as the most radically anti-Semitic tract ever published.[221] It was publicly exhibited in a glass case at the Nuremberg rallies and quoted in a 54-page explanation of the Aryan Law by Dr. E.H. Schulz and Dr. R. Frercks.[222]
On 17 December 1941, seven Protestant regional church confederations issued a statement agreeing with the policy of forcing Jews to wear the yellow badge, "since after his bitter experience Luther had already suggested preventive measures against the Jews and their expulsion from German territory." According to Daniel Goldhagen, Bishop Martin Sasse, a leading Protestant churchman, published a compendium of Luther's writings shortly after Kristallnacht, for which Diarmaid MacCulloch, Professor of the History of the Church in the University of Oxford argued that Luther's writing was a "blueprint."[223] Sasse applauded the burning of the synagogues and the coincidence of the day, writing in the introduction, "On 10 November 1938, on Luther's birthday, the synagogues are burning in Germany." The German people, he urged, ought to heed these words "of the greatest antisemite of his time, the warner of his people against the Jews."[224]

Judensau on the Wittenberg Church, built 1300–1470.
At the heart of scholars' debate about Luther's influence is whether it is anachronistic to view his work as a precursor of the racial antisemitism of the Nazis. Some scholars see Luther's influence as limited, and the Nazis' use of his work as opportunistic. Biographer Martin Brecht points out that "There is a world of difference between his belief in salvation and a racial ideology. Nevertheless, his misguided agitation had the evil result that Luther fatefully became one of the 'church fathers' of anti-Semitism and thus provided material for the modern hatred of the Jews, cloaking it with the authority of the Reformer."[225] Johannes Wallmann argues that Luther's writings against the Jews were largely ignored in the 18th and 19th centuries, and that there was no continuity between Luther's thought and Nazi ideology.[226] Uwe Siemon-Netto agreed, arguing that it was because the Nazis were already anti-Semites that they revived Luther's work.[227][228] Hans J. Hillerbrand agreed that to focus on Luther was to adopt an essentially ahistorical perspective of Nazi antisemitism that ignored other contributory factors in German history.[229] Similarly, Roland Bainton, noted church historian and Luther biographer, wrote "One could wish that Luther had died before ever [On the Jews and Their Lies] was written. His position was entirely religious and in no respect racial."[230][231]
Other scholars argue that, even if his views were merely anti-Judaic—that is, opposed to Judaism and its adherence rather than the Jews as an ethnic group—their violence lent a new element to the standard Christian suspicion of Judaism. Ronald Berger writes that Luther is credited with "Germanizing the Christian critique of Judaism and establishing anti-Semitism as a key element of German culture and national identity."[232] Paul Rose argues that he caused a "hysterical and demonizing mentality" about Jews to enter German thought and discourse, a mentality that might otherwise have been absent.[233]
Some scholars, such as Mark U. Edwards in his book Luther's Last Battles: Politics and Polemics 1531–46 (1983), suggest that since Luther's increasingly antisemitic views developed during the years his health deteriorated, it is possible they were at least partly the product of a declining state of mind. Edwards also comments that Luther often deliberately used "vulgarity and violence" for effect, both in his writings condemning the Jews and in diatribes against "Turks" (Muslims) and Catholics.[234]
Since the 1980s, Lutheran Church denominations have repudiated Martin Luther's statements against the Jews and have rejected the use of them to incite hatred against Lutherans.[235][236] Strommen et al.'s 1970 survey of 4,745 North American Lutherans aged 15–65 found that, compared to the other minority groups under consideration, Lutherans were the least prejudiced toward Jews.[237]

Depiction of Luther

In the 1530s and 1540s, printed images of Luther that emphasized his monumental size were crucial to the spread of Protestantism. In contrast to images of frail Catholic saints, Luther was presented as a stout man with a "double chin, strong mouth, piercing deep-set eyes, fleshy face, and squat neck." He was shown to be physically imposing, an equal in stature to the secular German princes with whom he would join forces to spread Lutheranism. His large body also let the viewer know that he did not shun earthly pleasures like drinking—behavior that was a stark contrast to the ascetic life of the medieval religious orders. Famous images from this period include the woodcuts by Hans Brosamer (1530) andLucas Cranach the Elder and Lucas Cranach the Younger (1546).[238]

Final years and death


The house where Luther died

Luther on his deathbed by Lucas Cranach the Elder
Luther had been suffering from ill health for years, including Ménière's disease, vertigo, fainting, tinnitus, and acataract in one eye.[239] From 1531 to 1546, his health deteriorated further. The years of struggle with Rome, the antagonisms with and among his fellow reformers, and the scandal which ensued from the bigamy of thePhilip of Hesse incident, in which Luther had played a leading role, all may have contributed. In 1536, he began to suffer from kidney and bladder stones, and arthritis, and an ear infection ruptured an ear drum. In December 1544, he began to feel the effects of angina.[240]
His poor physical health made him short-tempered and even harsher in his writings and comments. His wife Katharina was overheard saying, "Dear husband, you are too rude," and he responded, "They are teaching me to be rude."[241] In 1545 and 1546 Luther preached three times in the Market Church in Halle, staying with his friend Justus Jonas during Christmas.[242]

Luther's tombstone in the Castle Church in Wittenberg.
His last sermon was delivered at Eisleben, his place of birth, on 15 February 1546, three days before his death.[243] It was "entirely devoted to the obdurate Jews, whom it was a matter of great urgency to expel from all German territory," according to Léon Poliakov.[244] James Mackinnon writes that it concluded with a "fiery summons to drive the Jews bag and baggage from their midst, unless they desisted from their calumny and their usury and became Christians."[245] Luther said, "we want to practice Christian love toward them and pray that they convert," but also that they are "our public enemies ... and if they could kill us all, they would gladly do so. And so often they do."[246]
Luther's final journey, to Mansfeld, was taken because of his concern for his siblings' families continuing in their father Hans Luther's copper mining trade. Their livelihood was threatened by Count Albrecht of Mansfeld bringing the industry under his own control. The controversy that ensued involved all four Mansfeld counts: Albrecht, Philip, John George, and Gerhard. Luther journeyed to Mansfeld twice in late 1545 to participate in the negotiations for a settlement, and a third visit was needed in early 1546 for their completion.
The negotiations were successfully concluded on 17 February 1546. After 8:00 pm, he experienced chest pains. When he went to his bed, he prayed, "Into your hand I commit my spirit; you have redeemed me, O Lord, faithful God" (Ps. 31:5), the common prayer of the dying. At 1:00 am he awoke with more chest pain and was warmed with hot towels. He thanked God for revealing his Son to him in whom he had believed. His companions, Justus Jonas and Michael Coelius, shouted loudly, "Reverend father, are you ready to die trusting in your Lord Jesus Christ and to confess the doctrine which you have taught in his name?" A distinct "Yes" was Luther's reply.

Cast of Luther's face and hands at his death, in the Market Church in Halle[247]
An apoplectic stroke deprived him of his speech, and he died shortly afterwards at 2:45 a.m. on 18 February 1546, aged 62, in Eisleben, the city of his birth. He was buried in the Castle Church in Wittenberg, beneath the pulpit.[248] The funeral was held by his friends Johannes Bugenhagen and Philipp Melanchthon.[249] A year later, troops of Luther's adversary Charles V, Holy Roman Emperor entered the town, but were ordered by Charles not to disturb the grave.[249]
A piece of paper was later found on which Luther had written his last statement. The statement was in Latin, apart from "We are beggars," which was in German.
1. No one can understand Virgil's Bucolics unless he has been a shepherd for five years. No one can understand Virgil's Georgics, unless he has been a farmer for five years.
2. No one can understand Cicero's Letters (or so I teach), unless he has busied himself in the affairs of some prominent state for twenty years.
3. Know that no one can have indulged in the Holy Writers sufficiently, unless he has governed churches for a hundred years with the prophets, such as Elijah and Elisha, John the Baptist, Christ and the apostles. Do not assail this divine Aeneid; nay, rather prostrate revere the ground that it treads. We are beggars: this is true.[250][251]

Legacy and commemoration


Luther's legacy: Protestantism by country in 2010.
Luther is honoured on 18 February with a commemoration in the Lutheran Calendar of Saints and in the Episcopal (United States) Calendar of Saints. In the Church of England's Calendar of Saints he is commemorated on 31 October.

Works and editions


A 1581 German edition of Luther's "Tabletalks"
  • The Erlangen Edition (Erlangener Ausgabe: "EA"), comprising the Exegetica opera latina – Latin exegetical works of Luther.
  • The Weimar Edition (Weimarer Ausgabe) is the exhaustive, standard German edition of Luther's Latin and German works, indicated by the abbreviation "WA". This is continued into "WA Br" Weimarer Ausgabe, Briefwechsel (correspondence), "WA Tr" Weimarer Ausgabe, Tischreden (tabletalk) and "WA DB" Weimarer Ausgabe, Deutsche Bibel (German Bible).
  • The American Edition (Luther's Works) is the most extensive English translation of Luther's writings, indicated either by the abbreviation "LW" or "AE". The first 55 volumes were published 1955-1986, and a twenty volume extension (vols. 56-75) is planned of which volumes 58, 60, and 68 have appeared thus far.

See also

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References

  1. ^ "Luther". Random House Webster's Unabridged Dictionary.
  2. ^ Plass, Ewald M. (1959). "Monasticism". What Luther Says: An Anthology 2. St. Louis: Concordia Publishing House. p. 964.
  3. ^ Ewald M. Plass, What Luther Says, 3 vols., (St. Louis: CPH, 1959), 88, no. 269; M. Reu,Luther and the Scriptures, (Columbus, Ohio: Wartburg Press, 1944), 23.
  4. ^ Luther, Martin. Concerning the Ministry (1523), tr. Conrad Bergendoff, in Bergendoff, Conrad (ed.) Luther's Works. Philadelphia: Fortress Press, 1958, 40:18 ff.
  5. ^ About Us — Lutheran Church of New Zealand: Lutherans in the World
  6. ^ Fahlbusch, Erwin and Bromiley, Geoffrey William. The Encyclopedia of Christianity. Grand Rapids, MI: Leiden, Netherlands: Wm. B. Eerdmans; Brill, 1999–2003, 1:244.
  7. ^ Tyndale's New Testament, trans. from the Greek by William Tyndale in 1534 in a modern-spelling edition and with an introduction by David Daniell. New Haven, CT: Yale UniversityPress, 1989, ix–x.
  8. ^ Bainton, Roland. Here I Stand: a Life of Martin Luther. New York: Penguin, 1995, 269.
  9. ^ Bainton, Roland. Here I Stand: a Life of Martin Luther. New York: Penguin, 1995, p. 223.
  10. ^ Hendrix, Scott H. "The Controversial Luther", Word & World 3/4 (1983), Luther Seminary, St. Paul, MN, p. 393: "And, finally, after the Holocaust and the use of his anti-Jewish statements by National Socialists, Luther's anti-semitic outbursts are now unmentionable, though they were already repulsive in the sixteenth century. As a result, Luther has become as controversial in the twentieth century as he was in the sixteenth." Also see Hillerbrand, Hans. "The legacy of Martin Luther", in Hillerbrand, Hans & McKim, Donald K. (eds.) The Cambridge Companion to Luther. Cambridge University Press, 2003. In 1523, Luther wrote that Jesus Christ was born a Jew which discouraged mistreatment of the Jews and advocated their conversion by proving that the Old Testament could be shown to speak of Jesus Christ. However, as the Reformation grew, Luther began to lose hope in large-scale Jewish conversion to Christianity, and in the years his health deterioriated he grew more acerbic toward the Jews, writing against them with the kind of venom he had already unleashed on the Anabaptists, Zwingli, and the pope. His Von den Jüden und iren Lügen—in modern German spelling Von den Juden und ihren Lügen (On the Jews and Their Lies)—thus took its place among other anti-Jewish treatises already identified with Rome and Constantinople.
  11. ^ a b c Marty, Martin. Martin Luther. Viking Penguin, 2004, p. 1.
  12. ^ Brecht, Martin. Martin Luther. tr. James L. Schaaf, Philadelphia: Fortress Press, 1985–93, 1:3–5.
  13. ^ Marty, Martin. Martin Luther. Viking Penguin, 2004, p. 3.
  14. ^ Rupp, Ernst Gordon. "Martin Luther," Encyclopædia Britannica, accessed 2006.
  15. ^ Marty, Martin. Martin Luther. Viking Penguin, 2004, pp. 2–3.
  16. ^ a b Marty, Martin. Martin Luther. Viking Penguin, 2004, p. 4.
  17. ^ a b c d Marty, Martin. Martin Luther. Viking Penguin, 2004, p. 5.
  18. ^ a b c d Marty, Martin. Martin Luther. Viking Penguin, 2004, p. 6.
  19. ^ Brecht, Martin. Martin Luther. tr. James L. Schaaf, Philadelphia: Fortress Press, 1985–93, 1:48.
  20. ^ Schwiebert, E.G. Luther and His Times. St. Louis: Concordia Publishing House, 1950, 136.
  21. ^ Marty, Martin. Martin Luther. Viking Penguin, 2004, p. 7.
  22. ^ Bainton, Roland. Here I Stand: a Life of Martin Luther. New York: Penguin, 1995, 40–42.
  23. ^ Kittelson, James. Luther The Reformer. Minneapolis: Augsburg Fortress Publishing House, 1986, 79.
  24. ^ Froom, Le Roy Edwin (1948). The Prophetic Faith of our Fathers 2. Washington, D.C.: Review and Herald Publishing Association. p. 249.
  25. ^ Froom 1948, p. 249.
  26. ^ Bainton, Roland. Here I Stand: a Life of Martin Luther. New York: Penguin, 1995, 44–45.
  27. ^ Brecht, Martin. Martin Luther. tr. James L. Schaaf, Philadelphia: Fortress Press, 1985–93, 1:93.
  28. ^ Brecht, Martin. Martin Luther. tr. James L. Schaaf, Philadelphia: Fortress Press, 1985–93, 1:12–27.
  29. ^ "Johann Tetzel," Encyclopædia Britannica, 2007: "Tetzel's experiences as a preacher of indulgences, especially between 1503 and 1510, led to his appointment as general commissioner by Albert, archbishop of Mainz, who, deeply in debt to pay for a large accumulation of benefices, had to contribute a considerable sum toward the rebuilding of St. Peter's Basilica in Rome. Albrecht obtained permission from Pope Leo X to conduct the sale of a special plenary indulgence (i.e., remission of the temporal punishment of sin), half of the proceeds of which Albrecht was to claim to pay the fees of his benefices. In effect, Tetzel became a salesman whose product was to cause a scandal in Germany that evolved into the greatest crisis (the Reformation) in the history of the Western church."
  30. ^ (Trent, l. c., can. xii: "Si quis dixerit, fidem justificantem nihil aliud esse quam fiduciam divinae misericordiae, peccata remittentis propter Christum, vel eam fiduciam solam esse, qua justificamur, a.s.")
  31. ^ (cf. Trent, Sess. VI, cap. iv, xiv)
  32. ^ a b Hillerbrand, Hans J. "Martin Luther: Indulgences and salvation," Encyclopædia Britannica, 2007.
  33. ^ Thesis 55 of Tetzel's One Hundred and Six Theses. These "Anti-theses" were a reply to Luther's Ninety-Five Theses and were drawn up by Tetzel's friend and former Professor,Konrad Wimpina. Theses 55 & 56 (responding to Luther's 27th Theses) read: "For a soul to fly out, is for it to obtain the vision of God, which can be hindered by no interruption, therefore he errs who says that the soul cannot fly out before the coin can jingle in the bottom of the chest." In, The reformation in Germany, Henry Clay Vedder, 1914, Macmillon Company, p. 405. [1] Animam purgatam evolare, est eam visione dei potiri, quod nulla potest intercapedine impediri. Quisquis ergo dicit, non citius posse animam volare, quam in fundo cistae denarius possit tinnire, errat. In: D. Martini Lutheri, Opera Latina: Varii Argumenti, 1865, Henricus Schmidt, ed., Heyder and Zimmer, Frankfurt am Main & Erlangen, vol. 1, p. 300. (Print on demand edition: Nabu Press, 2010, ISBN 1-142-40551-6 ISBN 978-1-142-40551-9). [2] See also: Wikisource-logo.svg "Johann Tetzel". Catholic Encyclopedia. New York: Robert Appleton Company. 1913.
  34. ^ See Ludwig von Pastor, The History of the Popes, from the Close of the Middle Ages, Ralph Francis Kerr, ed., 1908, B. Herder, St. Louis, Volume 7, pp. 348–349. [3]
  35. ^ Krämer, Walter and Trenkler, Götz. "Luther," in Lexicon van Hardnekkige Misverstanden. Uitgeverij Bert Bakker, 1997, 214:216.
  36. ^ Ritter, Gerhard. "Luther, Frankfurt 1985.
  37. ^ Gerhard Prause "Luthers Thesanschlag ist eine Legende,"in Niemand hat Kolumbus ausgelacht. Düsseldorf, 1986.
  38. ^ Bekker, Henrik (2010). Dresden Leipzig & Saxony Adventure Guide. Hunter Publishing, Inc. p. 125. ISBN 9781588439505. Retrieved 7 February 2012.
  39. ^ Brecht, Martin. Martin Luther. tr. James L. Schaaf, Philadelphia: Fortress Press, 1985–93, 1:204–205.
  40. ^ Spitz, Lewis W. The Renaissance and Reformation Movements, St. Louis: Concordia Publishing House, 1987, 338.
  41. ^ Wriedt, Markus. "Luther's Theology," in The Cambridge Companion to Luther. New York: Cambridge University Press, 2003, 88–94.
  42. ^ Bouman, Herbert J. A. "The Doctrine of Justification in the Lutheran Confessions",Concordia Theological Monthly, 26 November 1955, No. 11:801.
  43. ^ Dorman, Ted M., "Justification as Healing: The Little-Known Luther", Quodlibet Journal: Volume 2 Number 3, Summer 2000. Retrieved 13 July 2007.
  44. ^ "Luther's Definition of Faith".
  45. ^ "Justification by Faith: The Lutheran-Catholic Convergence".
  46. ^ Luther, Martin. "The Smalcald Articles," in Concordia: The Lutheran Confessions. Saint Louis: Concordia Publishing House, 2005, 289, Part two, Article 1.
  47. ^ a b Froom 1948, p. 243.
  48. ^ Michael A. Mullett, Martin Luther, London: Routledge, 2004, ISBN 978-0-415-26168-5, 78; Oberman, Heiko, Luther: Man Between God and the Devil, New Haven: Yale University Press, 2006, ISBN 0-300-10313-1, 192–93.
  49. ^ Mullett, 68–69; Oberman, 189.
  50. ^ Richard Marius, Luther, London: Quartet, 1975, ISBN 0-7043-3192-6, 85.
  51. ^ Papal Bull Exsurge Domine, 15 June 1520.
  52. ^ Mullett, 81–82.
  53. ^ Froom 1948, p. 245.
  54. ^ Mullett, 82.
  55. ^ Mullett, 83.
  56. ^ Oberman, 197.
  57. ^ Mullett, 92–95; Roland H. Bainton, Here I Stand: A Life of Martin Luther, New York: Mentor, 1955, OCLC 220064892, 81.
  58. ^ Marius, 87–89; Bainton, Mentor edition, 82.
  59. ^ Marius, 93; Bainton, Mentor edition, 90.
  60. ^ G. R. Elton, Reformation Europe: 1517–1559, London: Collins, 1963, OCLC 222872115, 177.
  61. ^ Brecht, Martin. (tr. Wolfgang Katenz) "Luther, Martin," in Hillerbrand, Hans J. (ed.) Oxford Encyclopedia of the Reformation. New York: Oxford University Press, 1996, 2:463.
  62. ^ Brecht, 1:460.
  63. ^ a b Mullett (1986), p.25
  64. ^ Luther's Two Narratives of His Hearings Before the Diet at Worms
  65. ^ Wilson, 153, 170; Marius, 155.
  66. ^ Bratcher, Dennis. "The Diet of Worms (1521)," in The Voice: Biblical and Theological Resources for Growing Christians. Retrieved 13 July 2007.
  67. ^ Reformation Europe: 1517–1559, London: Fontana, 1963, 53; Diarmaid MacCulloch,Reformation: Europe's House Divided, 1490–1700, London: Allen Lane, 2003, 132.
  68. ^ Luther, Martin. "Letter 82," in Luther's Works. Jaroslav Jan Pelikan, Hilton C. Oswald and Helmut T. Lehmann (eds), Vol. 48: Letters I, Philadelphia: Fortress Press, 1999, c1963, 48:246; Mullett, 133. John, author of Revelation, had been exiled on the island of Patmos.
  69. ^ Brecht, 2:12–14.
  70. ^ Mullett, 132, 134; Wilson, 182.
  71. ^ Brecht, 2:7–9; Marius, 161–62; Marty, 77–79.
  72. ^ Martin Luther, "Let Your Sins Be Strong," a Letter From Luther to Melanchthon, August 1521, Project Wittenberg, retrieved 1 October 2006.
  73. ^ Brecht, 2:27–29; Mullett, 133.
  74. ^ Brecht, 2:18–21.
  75. ^ Marius, 163–64.
  76. ^ Froom 1948, p. 261.
  77. ^ Mullett, 135–36.
  78. ^ Wilson, 192–202; Brecht, 2:34–38.
  79. ^ Bainton, Mentor edition, 164–65.
  80. ^ Letter of 7 March 1522. Schaff, Philip, History of the Christian Church, Vol VII, Ch IV; Brecht, 2:57.
  81. ^ Brecht, 2:60; Bainton, Mentor edition, 165; Marius, 168–69.
  82. ^ a b Schaff, Philip, History of the Christian Church, Vol VII, Ch IV.
  83. ^ Marius, 169.
  84. ^ Mullett, 141–43.
  85. ^ Michael Hughes, Early Modern Germany: 1477–1806, London: Macmillan, 1992, ISBN 0-333-53774-2, 45.
  86. ^ A. G. Dickens, The German Nation and Martin Luther, London: Edward Arnold, 1974, ISBN 0-7131-5700-3, 132–33. Dickens cites as an example of Luther's "liberal" phraseology: "Therefore I declare that neither pope nor bishop nor any other person has the right to impose a syllable of law upon a Christian man without his own consent".
  87. ^ Hughes, 45–47.
  88. ^ Hughes, 50.
  89. ^ Jaroslav J. Pelikan, Hilton C. Oswald, Luther's Works, 55 vols. (St. Louis and Philadelphia: Concordia Pub. House and Fortress Press, 1955–1986), 46: 50–51.
  90. ^ Mullett, 166.
  91. ^ Hughes, 51.
  92. ^ Andrew Pettegree, Europe in the Sixteenth Century, Oxford: Blackwell, ISBN 0-631-20704-X, 102–103.
  93. ^ Wilson, 232.
  94. ^ Schaff, Philip, History of the Christian Church, Vol VII, Ch V, rpt. Christian Classics Ethereal Library. Retrieved 17 May 2009; Bainton, Mentor edition, 226.
  95. ^ a b c Scheible, Heinz (1997). Melanchthon. Eine Biographie (in German). Munich: C.H.Beck. p. 147. ISBN 3-406-42223-3.
  96. ^ Lohse, Bernhard, Martin Luther: An Introduction to his Life and Work,, translated by Robert C. Schultz, Edinburgh: T & T Clark, 1987, ISBN 0-567-09357-3, 32; Brecht, 2:196–97.
  97. ^ Brecht, 2:199; Wilson, 234; Lohse, 32.
  98. ^ Schaff, Philip. "Luther's Marriage. 1525.", History of the Christian Church, Volume VII, Modern Christianity, The German Reformation. § 77, rpt. Christian Classics Ethereal Library. Retrieved 17 May 2009; Mullett, 180–81.
  99. ^ Marty, 109; Bainton, Mentor edition, 226.
  100. ^ Brecht, 2: 202; Mullett, 182.
  101. ^ Oberman, 278–80; Wilson, 237; Marty, 110.
  102. ^ Bainton, Mentor edition, 228; Schaff, "Luther's Marriage. 1525."; Brecht, 2: 204.
  103. ^ MacCulloch, 164.
  104. ^ Bainton, Mentor edition, 243.
  105. ^ Steven Schroeder (2000). Between Freedom and Necessity: An Essay on the Place of Value. Rodopi. p. 104. ISBN 978-90-420-1302-5.
  106. ^ Brecht, 2:260–63, 67; Mullett, 184–86.
  107. ^ Brecht, 2:267; Bainton, Mentor edition, 244.
  108. ^ Brecht, 2:267; MacCulloch, 165. On one occasion, Luther referred to the elector as an "emergency bishop" (Notbischof).
  109. ^ Mullett, 186–87; Brecht, 2:264–65, 267.
  110. ^ Brecht, 2:264–65.
  111. ^ Brecht, 2:268.
  112. ^ Brecht, 2:251–54; Bainton, Mentor edition, 266.
  113. ^ Brecht, 2:255.
  114. ^ Mullett, 183; Eric W. Gritsch, A History of Lutheranism, Minneapolis: Fortress Press, 2002,ISBN 0-8006-3472-1, 37.
  115. ^ Brecht, 2:256; Mullett, 183.
  116. ^ Brecht, 2:256; Bainton, Mentor edition, 265–66.
  117. ^ Brecht, 2:256; Bainton, Mentor edition, 269–70.
  118. ^ Brecht, 2:256–57.
  119. ^ Brecht, 2:258.
  120. ^ Brecht, 2:263.
  121. ^ Mullett, 186. Quoted from Luther's preface to the Small Catechism, 1529; MacCulloch, 165.
  122. ^ Marty, 123.
  123. ^ Brecht, 2:273; Bainton, Mentor edition, 263.
  124. ^ Marty, 123; Wilson, 278.
  125. ^ Luther, Martin. Luther's Works. Philadelphia: Fortress Press, 1971, 50:172–73; Bainton, Mentor edition, 263.
  126. ^ Brecht, 2:277, 280.
  127. ^ See texts at English translation
  128. ^ Charles P. Arand, "Luther on the Creed." Lutheran Quarterly 2006 20(1): 1–25. Issn: 0024-7499; James Arne Nestingen, "Luther's Catechisms" The Oxford Encyclopedia of the Reformation. Ed. Hans J. Hillerbrand. (1996)
  129. ^ Mullett, 145; Lohse, 119.
  130. ^ Mullett, 148–50.
  131. ^ Mullett, 148; Wilson, 185; Bainton, Mentor edition, 261. Luther inserted the word "alone" (allein) after the word "faith" in his translation of St Paul's Epistle to the Romans, 3:28. The clause is rendered in the English Authorised Version as "Therefore we conclude that a man is justified by faith without the deeds of the law".
  132. ^ Lindberg, Carter. "The European Reformations: Sourcebook". Blackwell Publishing Ltd., 2000. pg. 49. Original sourcebook excerpt taken from "Luther's Works". St. Louis: Concordia/Philadelphia: Fortress Press, 1955–86. ed. Jaroslav Pelikan and Helmut T. Lehmann, vol. 35. pgs. 182, 187–189, 195.
  133. ^ Wilson, 183; Brecht, 2:48–49.
  134. ^ Mullett, 149; Wilson, 302.
  135. ^ Marius, 162.
  136. ^ Lohse, 112–17; Wilson, 183; Bainton, Mentor edition, 258.
  137. ^ Daniel Weissbort and Astradur Eysteinsson (eds.), Translation—Theory and Practice: A Historical Reader, Oxford: Oxford University Press, 2002, ISBN 0-19-871200-6, 68.
  138. ^ For a short collection see online hymns
  139. ^ a b c Christopher Boyd Brown, Singing the Gospel: Lutheran Hymns and the Success of the Reformation. (2005)
  140. ^ "Waldzither - Bibliography of the 19th century". Studia Instrumentorum. RetrievedMarch 23, 2014. Es ist eine unbedingte Notwendigkeit, dass der Deutsche zu seinen Liedern auch ein echt deutsches Begleitinstrument besitzt. Wie der Spanier seine Gitarre (fälschlich Laute genannt), der Italiener seine Mandoline, der Engländer das Banjo, der Russe die Balalaika usw. sein Nationalinstrument nennt, so sollte der Deutsche seine Laute, die Waldzither, welche schon von Dr. Martin Luther auf der Wartburg im Thüringer Walde (daher der Name Waldzither) gepflegt wurde, zu seinem Nationalinstrument machen. - Liederheft von C. H. Böhm (Hamburg, March 1919)
  141. ^ "Flung to the heedless winds". Hymntime. Retrieved 2012-10-07.
  142. ^ Robin A. Leaver, "Luther's Catechism Hymns." Lutheran Quarterly 1998 12(1): 79–88, 89–98.
  143. ^ Robin A. Leaver, "Luther's Catechism Hymns: 5. Baptism." Lutheran Quarterly 1998 12(2): 160–169, 170–180.
  144. ^ Christoph Markschies, Michael Trowitzsch: Luther zwischen den Zeiten – Eine Jenaer Ringvorlesung; Mohr Siebeck, 1999; p. 215–219 (in German).
  145. ^ Psychopannychia (the night banquet of the soul), manuscript Orléans 1534, Latin Strasbourg 1542, 2nd.ed. 1545, French, Geneva 1558, English 1581.
  146. ^ Liber de Anima 1562
  147. ^ D. Franz Pieper Christliche Dogmatik, 3 vols., (Saint Louis: CPH, 1920), 3:575: "Hieraus geht sicher so viel hervor, daß die abgeschiedenen Seelen der Gläubigen in einem Zustande des seligen Genießens Gottes sich befinden .... Ein Seelenschlaf, der ein Genießen Gottes einschließt (so Luther), ist nicht als irrige Lehre zu bezeichnen"; English translation: Francis Pieper, Christian Dogmatics, 3 vols., (Saint Louis: CPH, 1953), 3:512: "These texts surely make it evident that the departed souls of the believers are in a state of blessed enjoyment of God .... A sleep of the sould which includes enjoyment of God (says Luther) cannot be called a false doctrine."
  148. ^ Sermons of Martin Luther: the House Postils, Eugene F. A. Klug, ed. and trans., 3 vols., (Grand Rapids, Michigan: Baker Book House, 1996), 2:240.
  149. ^ Weimarer Ausgabe 43, 360, 21–23 (to Genesis 25,7–10): also Exegetica opera latina Vol 5–6 1833 p. 120 and the English translation: Luther's Works, American Edition, 55 vols. (St. Louis: CPH), 4:313; "Sufficit igitur nobis haec cognitio, non egredi animas ex corporibus in periculum cruciatum et paenarum inferni, sed esse eis paratum cubiculum, in quo dormiant in pace."
  150. ^ "Smalcald Articles, Part II, Article II, paragraph 12". Bookofconcord.org. Retrieved2012-08-15.
  151. ^ "Smalcald Articles, Part II, Article II, paragraph 28". Bookofconcord.org. Retrieved2012-08-15.
  152. ^ Gerhard Loci Theologici, Locus de Morte, § 293 ff. Pieper writes: "Luther speaks more guardedly of the state of the soul between death and resurrection than do Gerhard and the later theologians, who transfer some things to the state between death and resurrection which can be said with certainty only of the state after the resurrection" (Christian Dogmatics, 3:512, footnote 21).
  153. ^ Article in the Berlinischer Zeitung 1755 in Complete Works ed. Karl Friedrich Theodor Lachmann – 1838 p. 59 "Was die Gegner auf alle diese Stellen antworten werden, ist leicht zu errathen. Sie werden sagen, daß Luther mit dem Worte Schlaf gar die Begriffe nicht verbinde, welche Herr R. damit verbindet. Wenn Luther sage, daß die Seele IS nach dem Tode schlafe, so denke er nichts mehr dabey, als was alle Leute denken, wenn sie den Tod des Schlafes Bruder nennen. Tode ruhe, leugneten auch die nicht, welche ihr Wachen behaupteten :c. Ueberhaupt ist mit Luthers Ansehen bey der ganzen Streitigkeit nichts zu gewinnen"
  154. ^ Exegetica opera Latina, Volumes 5–6 Martin Luther, ed. Christopf Stephan Elsperger (Gottlieb) p. 120 "Differunt tamen somnus sive quies hujus vitae et futurae. Homon enim in hac vita defatigatus diurno labore, sub noctem intrat in cubiculum suum tanquam in pace, ut ibi dormiat, et ea nocte fruitur quiete, neque quicquam scit de ullo malo sive incendii, sive caedis. Anima autem non sic dormit, sed vigilat, et patitur visiones loquelas Angelorum et Dei. Ideo somnus in futura vita profundior est quam in hac vita et tamen anima coram Deo vivit. Hac similitudine, quam habeo a somno viventia." (Commentary on Genesis – Enarrationes in Genesin, 1535–1545)"
  155. ^ Blackburne A short historical view of the controversy concerning an intermediate state(1765) p121
  156. ^ Gottfried Fritschel. Zeitschrift für die gesammte lutherische Theologie und Kirche p. 657 "Denn dass Luther mit den Worten "anima non sic dormit, sed vigilat et patitur visiones, loquelas Angelorum et Dei" nicht dasjenige leugnen will, was er an allen andern Stellen seiner Schriften vortragt"
  157. ^ Henry Eyster Jacobs Martin Luther the Hero of the Reformation 1483 to 1546 1898. Emphasis added.
  158. ^ Mullett, 194–95.
  159. ^ Brecht, 2:325–34; Mullett, 197.
  160. ^ Wilson, 259.
  161. ^ Weimar Ausgabe 26, 442; Luther's Works 37, 299–300.
  162. ^ Oberman, 237.
  163. ^ Marty, 140–41; Lohse, 74–75.
  164. ^ Quoted by Oberman, 237.
  165. ^ Brecht 2:329.
  166. ^ Oberman, 238.
  167. ^ Martin Luther, Werke, VIII
  168. ^ Martin Luther, Table Talk.
  169. ^ Martin Luther, "On Justification CCXCIV", Table Talk
  170. ^ Mallett, 198; Marius, 220. The siege was lifted on 14 October 1529, which Luther saw as a divine miracle.
  171. ^ Andrew Cunningham, The Four Horsemen of the Apocalypse: Religion, War, Famine and Death in Reformation Europe, Cambridge: Cambridge University Press, 2000, ISBN 0-521-46701-2, 141; Mullett, 239–40; Marty, 164.
  172. ^ From On War against the Turk, 1529, quoted in William P. Brown, The Ten Commandments: The Reciprocity of Faithfulness, Louisville, KY: Westminster John Knox Press, 2004, ISBN 0-664-22323-0, 258; Lohse, 61; Marty, 166.
  173. ^ Marty, 166; Marius, 219; Brecht, 2:365, 368.
  174. ^ Mullett, 238–39; Lohse, 59–61.
  175. ^ Brecht, 2:364.
  176. ^ Wilson, 257; Brecht, 2:364–65.
  177. ^ Brecht, 2:365; Mullett, 239.
  178. ^ Brecht, 3:354.
  179. ^ Daniel Goffman, The Ottoman Empire and Early Modern Europe, Cambridge: Cambridge University Press, 2002, ISBN 0-521-45908-7, 109; Mullett, 241; Marty, 163.
  180. ^ From On war against the Turk, 1529, quoted in Roland E. Miller, Muslims and the Gospel, Minneapolis: Kirk House Publishers, 2006, ISBN 1-932688-07-2, 208.
  181. ^ Brecht, 3:355.
  182. ^ Cf. Luther, Only the Decalogue Is Eternal: Martin Luther's Complete Antinomian Theses and Disputations, ed. and tr. H. Sonntag, Minneapolis: Lutheran Press, 2008, 23–27. ISBN 978-0-9748529-6-6
  183. ^ Cf. ibid., 11–15.
  184. ^ Cf. Luther's Works 47:107–119. There he writes: "Dear God, should it be unbearable that the holy church confesses itself a sinner, believes in the forgiveness of sins, and asks for remission of sin in the Lord's Prayer? How can one know what sin is without the law and conscience? And how will we learn what Christ is, what he did for us, if we do not know what the law is that he fulfilled for us and what sin is, for which he made satisfaction?" (112–113).
  185. ^ Cf. Luther's Works 41, 113–114, 143–144, 146–147. There he said about the antinomians: "They may be fine Easter preachers, but they are very poor Pentecost preachers, for they do not preach de sanctificatione et vivificatione Spiritus Sancti, "about the sanctification by the Holy Spirit," but solely about the redemption of Jesus Christ" (114). "Having rejected and being unable to understand the Ten Commandments, ... they see and yet they let the people go on in their public sins, without any renewal or reformation of their lives" (147).
  186. ^ Cf. Luther, Only the Decalogue Is Eternal, 33–36.
  187. ^ Cf. Luther, Only the Decalogue Is Eternal, 170–172
  188. ^ Cf. Luther, Only the Decalogue Is Eternal, 76, 105–107.
  189. ^ Cf. Luther, Only the Decalogue Is Eternal, 140, 157.
  190. ^ Cf. Luther, Only the Decalogue Is Eternal, 75, 104–105, 172–173.
  191. ^ The "first use of the law," accordingly, would be the law used as an external means of order and coercion in the political realm by means of bodily rewards and punishments.
  192. ^ Cf. Luther, Only the Decalogue Is Eternal, 110.
  193. ^ Cf. Luther, Only the Decalogue Is Eternal, 35: "The law, therefore, cannot be eliminated, but remains, prior to Christ as not fulfilled, after Christ as to be fulfilled, although this does not happen perfectly in this life even by the justified. ... This will happen perfectly first in the coming life." Cf. Luther, Only the Decalogue Is Eternal,, 43–44, 91–93.
  194. ^ Brecht, Martin, Martin Luther, tr. James L. Schaaf, Philadelphia: Fortress Press, 1985–93, 3: 206.
  195. ^ Brecht, Martin, Martin Luther, tr. James L. Schaaf, Philadelphia: Fortress Press, 1985–93, 3:212.
  196. ^ Brecht, Martin, Martin Luther, tr. James L. Schaaf, Philadelphia: Fortress Press, 1985–93, 3:214.
  197. ^ Brecht, Martin, Martin Luther, tr. James L. Schaaf, Philadelphia: Fortress Press, 1985–93, 3:205–15.
  198. ^ Oberman, Heiko, Luther: Man Between God and the Devil, New Haven: Yale University Press, 2006, 294.
  199. ^ Michael, Robert. Holy Hatred: Christianity, Antisemitism, and the Holocaust. New York: Palgrave Macmillan, 2006, 109; Mullett, 242.
  200. ^ Edwards, Mark. Luther's Last Battles. Ithaca: Cornell University Press, 1983, 121.
  201. ^ Brecht, 3:341–43; Mullett, 241; Marty, 172.
  202. ^ Gordan Rupp. Martin Luther and the Jews. London: , 1972, 9.
  203. ^ Luther, "Lectures on Romans", Luthers Werke. 25:428.
  204. ^ Brecht, 3:334; Marty, 169; Marius, 235.
  205. ^ Noble, Graham. "Martin Luther and German anti-Semitism," History Review (2002) No. 42:1–2; Mullett, 246.
  206. ^ Eric Metaxas (2010). Bonhoeffer: Pastor, Martyr, Prophet, Spy. Thomas Nelson Inc. p. 92.ISBN 978-1-5955-5246-4.
  207. ^ Brecht, 3:341–47.
  208. ^ Luther, On the Jews and their Lies, quoted in Michael, 112.
  209. ^ Luther, Vom Schem Hamphoras, quoted in Michael, 113.
  210. ^ a b Gritsch, Eric W. (2012). Martin Luther's Anti-Semitism: Against His Better Judgment. Grand Rapids, Michigan: William B. Eerdmans Publishing Company. ISBN 978-0-8028-6676-9. pp. 86–87.
  211. ^ Luther, On the Jews and Their Lies, Luthers Werke. 47:268–271.
  212. ^ Luther, On the Jews and Their Lies, quoted in Robert Michael, "Luther, Luther Scholars, and the Jews," Encounter 46 (Autumn 1985) No. 4:343–344.
  213. ^ a b Michael, 117.
  214. ^ Quoted by Michael, 110.
  215. ^ Michael, 117–18.
  216. ^ Gritsch, 113–14; Michael, 117.
  217. ^ "The assertion that Luther's expressions of anti-Jewish sentiment have been of major and persistent influence in the centuries after the Reformation, and that there exists a continuity between Protestant anti-Judaism and modern racially oriented anti-Semitism, is at present wide-spread in the literature; since the Second World War it has understandably become the prevailing opinion." Johannes Wallmann, "The Reception of Luther's Writings on the Jews from the Reformation to the End of the 19th century", Lutheran Quarterly, n.s. 1 (Spring 1987) 1:72–97.
  218. ^ Berger, Ronald. Fathoming the Holocaust: A Social Problems Approach (New York: Aldine De Gruyter, 2002), 28; Johnson, Paul. A History of the Jews (New York: HarperCollins Publishers, 1987), 242; Shirer, William. The Rise and Fall of the Third Reich, (New York: Simon and Schuster, 1960).
  219. ^ Grunberger, Richard. The 12-Year Reich: A Social History of Nazi German 1933–1945(NP:Holt, Rinehart and Winston, 1971), 465.
  220. ^ Himmler wrote: "what Luther said and wrote about the Jews. No judgment could be sharper."
  221. ^ Ellis, Marc H. Hitler and the Holocaust, Christian Anti-Semitism", (NP: Baylor University Center for American and Jewish Studies, Spring 2004), Slide 14. [4].
  222. ^ See Noble, Graham. "Martin Luther and German anti-Semitism," History Review (2002) No. 42:1–2.
  223. ^ Diarmaid MacCulloch, Reformation:Europe's House Divided, 1490–1700. New York:Penguin Books Ltd, 2004, pp. 666–667.
  224. ^ Bernd Nellessen, "Die schweigende Kirche: Katholiken und Judenverfolgung," in Buttner (ed), Die Deutchschen und die Jugendverfolg im Dritten Reich, p.265, cited in Daniel Goldhagen, Hitler's Willing Executioners (Vintage, 1997)
  225. ^ Brecht 3:351.
  226. ^ Wallmann, 72–97.
  227. ^ Siemon-Netto, The Fabricated Luther, 17–20.
  228. ^ Siemon-Netto, "Luther and the Jews," Lutheran Witness 123 (2004) No. 4:19, 21.
  229. ^ Hillerbrand, Hans J. "Martin Luther," Encyclopædia Britannica, 2007. Hillerbrand writes: "His strident pronouncements against the Jews, especially toward the end of his life, have raised the question of whether Luther significantly encouraged the development of German anti-Semitism. Although many scholars have taken this view, this perspective puts far too much emphasis on Luther and not enough on the larger peculiarities of German history."
  230. ^ Bainton, Roland: Here I Stand, (Nashville: Abingdon Press, New American Library, 1983), p. 297
  231. ^ For similar views, see:
    • Briese, Russell. "Martin Luther and the Jews," Lutheran Forum (Summer 2000):32;
    • Brecht, Martin Luther, 3:351;
    • Edwards, Mark U. Jr. Luther's Last Battles: Politics and Polemics 1531–46. Ithaca, NY: Cornell University Press, 1983, 139;
    • Gritsch, Eric. "Was Luther Anti-Semitic?", Christian History, No. 3:39, 12.;
    • Kittelson, James M., Luther the Reformer, 274;
    • Oberman, Heiko. The Roots of Anti-Semitism: In the Age of Renaissance and Reformation. Philadelphia: Fortress, 1984, 102;
    • Rupp, Gordon. Martin Luther, 75;
    • Siemon-Netto, Uwe. Lutheran Witness, 19.
  232. ^ Berger, Ronald. Fathoming the Holocaust: A Social Problems Approach (New York: Aldine De Gruyter, 2002), 28.
  233. ^ Rose, Paul Lawrence. Revolutionary Antisemitism in Germany from Kant to Wagner. Princeton University Press, 1990. Cited in Berger, Ronald. Fathoming the Holocaust: A Social Problems Approach. New York: Aldine De Gruyter, 2002, 28.
  234. ^ Dr. Christopher Probst. "Martin Luther and "The Jews" A Reappraisal". The Theologian. Retrieved March 20, 2014.
  235. ^ Synod deplores and disassociates itself from Luther's negative statements about the Jewish people and the use of these statements to incite anti-Lutheran sentiment, from a summary ofOfficial Missouri Synod Doctrinal Statements
  236. ^ Lull, Timothy Martin Luther's Basic Theological Writings, Second Edition (2005), p. 25
  237. ^ See Merton P. Strommen et al., A Study of Generations (Minneapolis: Augsburg Publishing, 1972), p. 206. P. 208 also states "The clergy [ALC, LCA, or LCMS] are less likely to indicate anti-Semitic or racially prejudiced attitudes [compared to the laity]."
  238. ^ Roper, Lyndal (April 2010). "Martin Luther's Body: The 'Stout Doctor' and His Biographers".American Historical Review 115 (2): 351–362. doi:10.1086/ahr.115.2.351.
  239. ^ Iversen OH (1996). "[Martin Luther's somatic diseases. A short life-history 450 years after his death]". Tidsskr. Nor. Laegeforen. (in Norwegian) 116 (30): 3643–46. PMID 9019884.
  240. ^ Edwards, 9.
  241. ^ Spitz, 354.
  242. ^ Die Beziehungen des Reformators Martin Luther zu Halle buergerstiftung-halle.de(German)
  243. ^ Luther, Martin. Sermon No. 8, "Predigt über Mat. 11:25, Eisleben gehalten," 15 February 1546, Luthers Werke, Weimar 1914, 51:196–197.
  244. ^ Poliakov, Léon. From the Time of Christ to the Court Jews, Vanguard Press, p. 220.
  245. ^ Mackinnon, James. Luther and the Reformation. Vol. IV, (New York): Russell & Russell, 1962, p. 204.
  246. ^ Luther, Martin. Admonition against the Jews, added to his final sermon, cited in Oberman, Heiko. Luther: Man Between God and the Devil, New York: Image Books, 1989, p. 294. A complete translation of Luther's Admonition can be found in Wikisource.s:Warning Against the Jews (1546)
  247. ^ Martin Luther's Death Mask on View at Museum in Halle, Germany artdaily.com
  248. ^ Brecht, Martin. Martin Luther. tr. James L. Schaaf, Philadelphia: Fortress Press, 1985–93, 3:369–79.
  249. ^ a b McKim, Donald K. (2003). The Cambridge companion to Martin Luther. Cambridge companions to religion. Cambridge University Press. p. 19. ISBN 0-521-01673-8.
  250. ^ Kellermann, James A. (translator) "The Last Written Words of Luther: Holy Ponderings of the Reverend Father Doctor Martin Luther". 16 February 1546.
  251. ^ Original German and Latin of Luther's last written words is: "Wir sein pettler. Hoc est verum." Heinrich Bornkamm, Luther's World of Thought, tr. Martin H. Bertram (St. Louis: Concordia Publishing House, 1958), 291.

Sources

  • Martin Brecht; tr. James L. Schaaf, (1985–93). Luther. Philadelphia: Fortress Press.
  • Michael A. Mullett (2004). Martin Luther. London: Routledge. ISBN 9780415261685.
  • Michael A. Mullett (1986) (1986). Luther. Methuen & Co (Lancashire Pamphlets). ISBN 0415109329.
  • Derek Wilson (2007). Out of the Storm: The Life and Legacy of Martin Luther. London: Hutchinson. ISBN 9780091800017.

Further reading

For works by and about Luther, see Martin Luther (resources) or Luther's works at Wikisource.

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