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Martin Luther je bil nemški teolog in bivši avguštinski menih, začetnik reformacije, prevajalec, skladatelj in pesnik. Rodil se je 10. novembra  1483 v Eislebenu v Nemčiji in umrl je  18. februarja 1546 v Eislebenu, Nemčija.

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Odraščal je na grofiji v Mansfeldu, kjer je bil njegov oče, Hans Luder je bil zaposlen kot rudar v rudniku bakra. V letih 1497 in 1498 je obiskoval katedralno šolo v Magdeburgu, kjer so poučevali »Bratje skupnega življenja«, nato pa je med letoma 1498 in 1501 obiskoval latinsko šolo v Eisenachu. Med letoma 1501 in 1505 je končal osnovni študij gramatike, retorike, aristotelove logike ter metafizike na Univerzi v Erfurtu. Po končanju študija se je Luter na očetovo željo vpisal na pravno fakulteto Univerze v Erfurtu,[11] vendar pa je 2. julija 1505 blizu njega divjalo neurje in je udarila strela, ki je ubila njegovega prijatelja, njemu pa ni bilo nič. Luter je v tem videl Božje znamenje, da je poklican v meniški stan in se je takrat prestrašen zaobljubil: »Sveta Ana, če me pustiš živeti, bom postal menih!«. Opustil je študij prava in 17. julija 1505 stopil v avguštinski red.
Po noviciatu je bil 27. februarja 1507 posvečen za duhovnika. Obenem je dobil od priorja ukaz, da mora nadaljevati s študijem teologije. Študiral je v Wittenbergu in Erfurtu vse do leta 1511, ko se je dokončno preselil v Wittenberg. Iz bibličnih študij je diplomiral 9. marca 1508, leta 1509 pa je diplomiral še iz študija Kazni. 19. oktobra 1512 je postal doktor teologije, 21. oktobra 1512 pa je bil izvoljen v senat teološke fakultete Univerze v Wittenbergu.Istega leta je začel na fakulteti poučevati kot profesor teologije. Lutrovo teološko zanimanje v naslednjih letih je bilo osredotočeno predvsem na vprašanji Božje pravičnosti ter opravičenja človeka pred Bogom.

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Leta 1516 se je Luter zapletel v spor z dominikanskim duhovnikom Johannom Tetzlom, papeškim odposlancem za odpustke, ki je po navodilih nadškofa iz Mainza prodajal cerkvene odpustke, da bi Cerkev zbrala denar za obnovo Bazilike Svetega Petra v Rimu.
Luter je sprva le ostro pridigal proti taki obliki odpustkov, nato pa je 31. oktobra 1517 poslal protestno pismo o prodaji odpustkov, v katerega je priložil svojih 95/97 tez, nadškofu Albertu iz Mainza. Skozi zgodovino se je uveljavila zgodba, da je Luter teh 95 tez nabil na vrata Grajske cerkve v Wittenbergu. Vendar pa učenjaki kot so Walter Krämer, Götz Trenkler, Gerhard Ritter in Gerhard Prause menijo, da Luter svojih tez ni javno objavil na vratih. Zgodba o pribijanju tez na vrata katedrale naj bi temeljila na izjavah Philippa Melanchthona, čeprav le-ta v tistem času sploh ni bil v Wittenbergu. Luthru je šlo pri njegovih tezah v prvi vrsti za upoštevanje Božje besede, kakor je zapisana v Svetem pismu, le-ta pa bi morala imeti vodilno vlogo pri cerkvenem oznanjanju in učenju. Cerkvene tradicije, med katerimi je izpostavil »odpuščanje grehov« v zameno za denar, ne bi smele imeti nad Božjo besedo nikakršne avtoritete.
Januarja 1518 so Lutrovi prijatelji prevedli njegovih 95 tez iz latinščine v nemščino. Nato so jih natisnili in razširili po nemčiji. V tem kratkem času so kopije tez dosegle več držav.

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1.Ko je naš Gospod in Mojster (Učitelj) Jezus Kristus govoril: »Delajte pokoro!« (Mt 4,17) je želel, da bi celo življenje vernikov bila pokora.
2.Te besede ne moremo razumeti v smislu zakramentalne spovedi (t.j. v smislu spovediin zadoščenja, ki bi bilo naloženo po uradni dolžnosti duhovnika).
3.Tudi ni mišljena le notranja pokora; toliko manj ni notranja pokora, v kolikor ni to tudimnogotero zunanje mrtvičenje telesa.
4.Zato ostaja kazen tako dolgo, dokler ostaja sovraštvo proti sebi samemu (to je resničnanotranja pokora), to je vse do prihoda v nebesa.
5.Papež noče in ne more odpustiti nobenih drugih kazni, razen teh, katere je naložil sampo svoji lastni odločitvi ali po cerkvenih zakonih.
6.Papež kazni ne more odpustiti drugače, kot le, da oznani in potrdi, da bodo odpuščeneod Boga; lahko odpušča v primerih, ki so mu pridržani; ob zanikanju mu te pravice,krivda zagotovo ostane.
7.Sploh pa nikomur Bog ne odpusti krivde, kdor spovednika istočasno ne prizna zanjegovega (božjega) namestnika in se mu ponižno ne pokori.
8.Kanonične spokorne odločbe se izključno nalagajo živim; mrtvim ne sme biti od njihničesar naloženo.
9.V dobrem tu Sveti Duh razsvetljuje papeža, ko ta v svojih dekretih (odlokih) vsakokratupošteva slučaj smrti in skrajno stisko.
10.Nevedno in napačno ravnajo tisti duhovniki, ki umirajočemu kanonično spokornokazen prihranjajo še za vice.
11.Plevel o spremembi kanonične spokorne kazni v spokorno kazen v vicah, je bil očitnozasejan, ko so škofje spali.
12.Nekoč kanonične pokore niso nalagali po, temveč pred odvezo, da bi preizkusiliresničnost kesanja.
13.Umirajoči   bodo   s   smrtjo   osvobojeni   vsega;   tudi   za   kanonične   odločbe   so   mrtvipravnomočno odvezani.
14.Nepopolna ljubezen ali pobožnost umirajočega nujno prinaša s seboj velik strah, ki jetoliko večji, kolikor manjša je bila ljubezen ali pobožnost.
15.Ta strah in groza sama po sebi zadostujeta (da o drugem molčimo), da prikličeta mukevic, kajti blizu sta grozi obupa.
16.Pekel, vice in nebesa se med seboj dozdevno razlikujejo tako, kot se med sebojrazlikujejo obup, skorajšnji obup in varnost.
17.Za potrebno se zdi, da bi se dušam v vicah sorazmerno zmanjševala groza in rastlaljubezen.
18.Zdi se, da se niti razumsko niti z dokazi Pisma, ko so izven meja razumevanja ne dadokazati, v čem je zaslužnost in v čem rast ljubezni.
19.Ne zdi se ali vsaj ni vsem dokazano, da so prepričani v svoje zveličanje, čeprav smomi o tem povsem gotovi.20.S »popolnim odpuščanjem vseh kazni« papež ne misli čisto vseh, ampak samo tiste,katere je sam naložil.
21.Zato se motijo tisti pridigarji, ki govorijo, da je s papeževim odpustkom človek prostvseh kazni in bo zveličan.
22.Toliko manj odpušča kazni dušam v vicah; kazni, ki bi po kanoničnih predpisihmorale biti odslužene že za časa življenja.
23.Če pa kakšen odpustek lahko odpusti vse kazni, potem to lahko stori samo temnajpopolnejšim, t.j. zelo redkim.
24.Nedvomno   je   zaradi   tega   velik   del   ljudi   prevaran   z   bahavskimi   obljubami   oodpuščanju grehov.
25.Enako oblast, kot si jo generalno lasti papež nad vicami, ima vsak škof in župnik vsvoji škofiji, še posebej pa v svoji župniji
26.Zelo pravilno ravna papež, ko dušam ne daje odpuščanja odpuščanja na temelju svojeključne oblasti (ta mu za to tudi ni bila podeljena), ampak samo po priprošnjah.
27.Človeško učenje pridigajo tisti, ki pravijo: Kakor hitro kovanec v skrinjico zažvenketa,tako hitro se duša dviga iz vic.
28.Gotovo je, da ko kovanec v skrinjici zažvenketa, se povečata dobiček in pohlep;priprošnje Cerkve pa so edino le v božji odločitvi (sodbi).
29.Kdo bi vedel ali želijo vse duše v vicah biti odkupljene; pri sv. Severinu in Paschalisuto ne bi smelo priti v poštev!
30.Nihče ne more biti prepričan v resničnost svojega kesanja, še manj pa, če je prejelpopolno odpuščanje.
31.Kot so redki resnično kesajoči se, tako redki so tisti, ki na pravilen način kupujejoodpustke, t.j. izredno redki.
32.Večno preklet skupaj z vsemi svojimi učitelji bo ta, kdor veruje v svojo blaženost napodlagi odpustkovih pisem.
33.Še   posebej   se   moramo   varovati   tistih,   ki   pravijo,   kako   je   papežev   odpustekneprecenljiv božji dar, po katerem se bo človek spravil z Bogom.
34.Milosti odpustkov se nanašajo samo na kazni zakramentalnega  zadoščenja,  ki sodoločene od ljudi.
35.Nekrščansko   pridigajo   tisti,   ki   trdijo,   da   za   odkup   duš   ali   za   dosego   spovednihprivilegijev ni potrebno nobenega kesanja.
36.Vsak kristjan, ki čuti resnično kesanje, ima popolno odpuščanje kazni in krivde, tudibrez odpustkovega pisma.
37.Vsak resničen kristjan, živ ali mrtev, je deležen vseh dobrot Kristusa in Cerkve; Bogmu te darove zagotavlja.
38.Vendar pa ne smemo odpustka in deleža darov, ki jih daje papež podcenjevati, ker so(kot sem dejal) oznanilo božjega odpuščanja.
39.Neizmerno težko je tudi najbolj učenim teologom, istočasno pred ljudmi poveličevatipolnost odpustkov in odkritosrčnost kesanja.
40.Resnično kesanje išče in ljubi kazni; obilica odpustkov pa jih nasprotno odpušča inpovzroča nejevoljo proti kazni, ali vsaj daje priložnost za to.
41.S previdnostjo je potrebno pridigati o apostolskem (papeževem) odpustku, da ljudstvone bi napačno menilo, kako imajo odpustki prednost pred drugimi deli, namreč preddobrimi dejanji ljubezni.
42.Kristjane je potrebno poučiti: ni papeževo mnenje, da bi nakup odpustka kakor kolienačili z deli usmiljenja.
43.Kajti preko dejanj ljubezni ljubezen raste in človek postaja boljši; preko odpustka panasprotno: ni boljši, ampak je samo osvobojen kazni.
44.Kristjane je potrebno poučiti: dati revnim ali posoditi revnemu je boljše kot kupitiodpustek.
45.Kristjane je potrebno poučiti: Kdor vidi potrebnega in se zanj ne zavzame,ampak kupi odpustek, si ne pridobi papeževega odpuščanja, ampak božjo jezo.
46.Kristjane je potrebno poučiti: če nimajo denarja v izobilju, so dolžni tega obdržati za vsakdanje potrebe in se v nobenem primeru ne klanjati pred odpustki.
47. Kristjane je treba poučiti: kupovanje odpustkov je svobodno in ne ukazano.48. Kristjane je treba poučiti, da papež potrebuje in želi pri podelitvi odpustka v  veliko večji meri pobožne, za njega prinešene molitve, kot vdane prihodke.
49. Kristjane je potrebno poučiti: papežev odpustek je koristen v kolikor vanj ne polagamo svojega zaupanja; je pa nad vse škodljiv, če zaradi njega zanemarimo  strah božji.
50. Kristjane je potrebno poučiti: če bi papež vedel, kako pridigarji odpustkov  izterjujejo denar, bi rajši pustil Petrovo cerkev propasti v pekel, kakar da bi   bila zidana s kožo, telesi in kostmi njegovih vernikov.
51.Kristjane je potrebno poučiti: papež bi bil pripravljen (kar je njegova dolžnost) – če bimoral (v sili) Petrovo cerkev prodati in od svojega bogastva dati tem, kateri zdaj v veliki večini s pridigarji odpustkov izvablja denar.
52.  Ničevo   je   upanje   biti   zveličan   po   pismih   odpustkov,   pa   če   tudi   sam   komisar odpustkov ali sam papež za to zastavi svojo dušo.
53.Kristusovi   in  papeževi  sovražniki  so,  kateri  razglašajo,  kako   je  zaradi  pridiganja odpustkov božja beseda v ostalih cerkvah povsem umolknila.
54.Žalitve božje besede se dopušča, če v eni in isti pridigi odpustku odmerjajo več časa kakor božji besedi.
55.Mnenje   papeža   mora   neizogibno   biti:   če   odpustek   (ki   je   ta   najmanjši)   častijo   z zvonovi, procesijami in božjimi službami, potem mora evangelij (ki je ta najvišji) biti pridigan   (oznanjevan)   s   stoterimi   zvonovi,   s   stoterimi   procesijami   in   s   stoterimi božjimi službami.
56.Zakladi cerkve, iz katerih papež deli odpustke krščanskemu ljudstvu, niso dovolj dobro opisani, še manj pa znani.
57.Časni zakladi to očitno niso, ko pa mnogi pridigarji teh ne delijo radodarno, ampak jih raje kopičijo.
58.Tudi zasluge Kristusa in svetnikov to niso, ker te delujejo neprestano brez milosti papeža za notranjega človeka, tako kot križ, smrt in pekel za zunanjega človeka.
59.Reveže v cerkvi je sv. Laurentius imenoval kot zaklade Cerkve, toda on je uporabljal izrazoslovje svojega časa.
60.V   trdnem   prepričanju   označujemo   ključe   Cerkve   (ki   so   ji   po   zaslugah   Kristusa podarjeni) za te zaklade.
61.Jasno je, da za odpuščanje kazni in v posebnih primerih za odvezo zadostuje papeževa oblast.
62.Resničen zaklad Cerkve je evangelij o čudovitosti in milosti božji.63.Ta je iz dobrih vzrokov izredno zasovražen, ker iz prvih dela zadnje. (Mt 20,16)
64.Nasprotno je iz dobrih vzrokov zaklad odpustka izredno priljubljen, ker se iz zadnjih dela prve.
65.Zato so zakladi evangelija mreže, s katerimi so nekoč ribarili (lovili) bogate ljudi.
66.Nasprotno so zakladi odpustkov mreže, s katerimi sedaj ribarijo (lovijo) bogastvoljudi.67.Odpustek, kateremu pridigarji vzklikajo najvišje milosti, lahko tudi v resnici tako izgleda, v kolikor prinaša dobiček.
68.V resnici pa je odpustek ta najmanjši, merjen z božjo milostjo in z usmiljenjem križa.
69.Škofje   in   župniki   so   dolžni   komisarje   apostolskih   odpustkov   dovoliti   z   vsem spoštovanjem.
70.Še veliko bolj pa so dolžni vse oči usmeriti in vsa ušesa obrniti (in paziti), da ti namesto papeževih naročil ne bodo pridigali svojih izmišljotin.
71.Kdor govori proti resnici apostolskega odpustka, ta bodi obsojen in preklet.
72.Kdor nastopi proti samovolji in razuzdanosti govorov pridigarjev odpustkov, ta bodiblagoslovljen.73.Kakor   papež   upravičeno   grozi   s   prekletstvom   tem,   ki   na   vse   mogoče   načine povzročajo škodo trgovanju z odpustki,
74.tako hoče veliko bolj z izobčenjem zadeti te, ki pod pretvezo odpustkov delajo škodo sveti ljubezni in resnici.
75.Meniti, da je papežev odpustek tako učinkovit, da človeka lahko reši tudi takrat, če bita – kar je nemogoče – oskrunil (posilil) božjo mater je nesmisel.
76.Mi nasprotno menimo, da papežev odpustek ne more izbrisati niti tega najmanjšega odpustljivega greha, kar se krivde tiče.
77.Ko se govori, da tudi sv. Peter, če bi bil zdaj papež, ne bi mogel podeliti nobene večje milosti, je to obrekovanje sv. Petra in papeža.
78.Mi   nasprotno   trdimo:   Ta   in   vsak   papež   ima   še   večje   milosti,   namreč   evangelij, karizmatične sposobnosti, darove zdravljenja itd., kot pravi 1. Kor 12, 28.
79.Trditev, da visoko povzdignjen odpustkarski križ, okrašen s papeževim grbom ima enako moč kot Kristusov križ, je obrekovanje Boga.
80.Upravičeno   bodo   morali   biti   enkrat   odstranjeni   (zavrnjeni)   škofje,   duhovniki   in teologi, ki dopuščajo, da se ljudem ponujajo takšni govori.
81.Tako so predrzne (nesramne) pridige o odpustkih vzrok, da tudi učenim možem, ni lahko braniti do papeža dolžno spoštovanje pred lažnimi obtožbami ali vsaj pred zbadljivimi vprašanji laikov.
82.Na primer: zakaj papež ne izprazni vic iz čiste ljubezni in zaradi hudih stisk duš, torej iz   najbolj   tehtnih   vzrokov,   če   vendar   brez   števila   duš   rešuje   zaradi   brezdušnega denarja,  ki   se   daje   za   gradnjo   Petrove   cerkve,   torej   iz   povsem   brezpomembnih vzrokov?
83.Nadalje: Zakaj se opravljajo maše zadušnice in obletnice za pokojne in zakaj papež neda za to darovani denar nazaj ali ne pusti, da bi ga darovalec vzel nazaj, ko pa je nepravično še naprej moliti za pravkar rešene iz vic?
84.Nadalje:  Kakšna nova usmiljenost  Boga in papeža  je to, da se brezbožnikom  in sovražnikom dovoljuje, da za denar rešujejo pobožne (verne) in od Boga ljubljene duše; da se te pobožne in od Boga ljubljene duše zaradi lastnega trpljenja (stisk) ne morejo rešiti iz zastonj podarjene ljubezni?85.Nadalje: Zakaj stara pravila o pokori, ki so že zdavnaj preživeta in mrtva, spet uvajajo odpustke, ki se plačujejo z denarjem, kot da bi bila ta pravila še vedno v veljavi?86.Nadalje:  Zakaj   papež,   katerega   bogastvo   je   danes   večje   od   največjega   Crassusa, Petrovo cerkev rajši ne gradi s svojim lastnim denarjem, kakor z denarjem revnih vernikov?
87.Nadalje: Kaj papež odpušča tem ali kaj le deloma tem, ki imajo zaradi popolnega kesanja pravico do popolnega odpuščanja in do popolne udeležbe?
88.Nadalje: Ne bi bilo za Cerkev najbolje, ko bi papež to, kar on dela enkrat dnevno vsakemu verniku, stokrat na dan podelil odpustek in delež?
89.Če gre papežu pri odpustkih bolj za rešitev duš kot za denar, zakaj je potem razveljavil prej veljavna (dovoljena) pisma in odpustke, čeprav so bili ti enako učinkoviti?
90.Te nadvse neprijetne pomisleke laikov odpravljati le z nasiljem, ne pa jih odpraviti iz sveta s pametnimi pojasnili (razlagami), pomeni Cerkev in papeža izročati posmehu sovražnikov in kristjane onesrečiti.
91.Če bi po papeževi zamisli in v njegovem duhu pridigali o odpustkih, bi bili vsi oni pomisleki zlahka odstranjeni, da, niti jih ne bi bilo.
92.Zato proč z vsemi temi preroki, ki Kristusovemu ljudstvu govorijo: »Mir, mir«, mi rupa nobenega. (Jer 6,14)
93.Zveličanje vsem tem prerokom, ki Kristusovemu ljudstvu govorijo: »Križ, križ«, četudi o križu ni ničesar čutiti.
94.Kristjane je potrebno opomniti, da je Kristus njihova glava, da bi se mu trudili slediti preko trpljenja, smrti in pekla.
95.In toliko bolj v to zaupati ter preko mnogih bridkosti priti v nebesa, kot pa preko varnosti dozdevnega, navideznega miru.

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Preko intenzivnega študija teologije apostola Pavla ter teologije cerkvenega očeta Avguština je Luther dobival čedalje večje prepričanje, da biblični pojem »božja pravičnost« ne opisuje jeznega in kaznujočega temveč milostnega in dobrega Boga, kateri človeka zaradi vere v omiloščuje in opravičuje. Prav zato je prišlo do konflikta s pridigarjem Tetzlom, ki je na zapoved nadškofa iz Mainza leta 1517 na vzhodu Nemčije prodajal odpustke. Po tem ko je Luther najprej ostro pridigal proti taki obliki odpustkov je 31.oktobra 1517 s pribitjem 95 tez na vrata Grajske cerkve (Schlosskirche) v Wittenbergu pozval na dišputo o odpustkih. Luthru je v prvi vrsti šlo za božjo besedo, kakor je zapisana v Svetem pismu, ki bi morala imeti vodilno vlogo pri cerkvenem oznanjanju in učenju. Cerkvene tradicije – kot na primer »odpuščanje grehov« v zameno za denar – ne smejo imeti nikakršne avtoritete. Čeprav ni prišlo do dišpute pa so se Luthrove teze vseeno zelo hitro razširile tako, da je papež Lev X. junija 1518 začel s procesom proti »heretiku Luthru«.

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Politični odnosi v Luthrovi dobi so onemogočili odločne ukrepe proti njemu. V Fridrihu modrem, saškem knezu, je Luther dobil podporo pred procesom v Wormsu kjer je leta 1521 pred mladim cesarjem Karlom V. moral zagovarjati svojo teologijo. V slavnem govoru pred »cesarjem in kraljestvom« 18.aprila 1521 je Luther o svoji teologiji povedal:»Če me ne bodo prepričali s Svetim pismom ali z ostalimi trdnimi razumskimi dokazi – ker neverjamem niti papežu niti cerkvenim zborom, bom ostal zvest dokazom iz Svetega pisma. In tako dolgo dokler je moja zavest osvojena s Svetim pismom ne bom, in niti ne želim, preklicati kar sem povedal ker delati proti zavesti ni dobro. Bog mi pomagaj. Amen«Ker Luther ni želel preklicati svoje teologije je moral 26.maja 1521 zapustiti Worms. Cesar je ukazal preganjati Luthra in njegove privržence ter požgati vse reformatorjeve spise. Nevarnosti je Luthra rešil knez Fridrih modri. Na poti nazaj do Wittenberga je bil Luther »ugrabljen« v Thüringenu ter vzet v zavetišče na grad Wartburg

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Med leti 1518 – 1521 je spor med rimsko cerkvijo in Martinom Luthrom ter njegovimi privrženci dobival čedalje več privržencev na eni in drugi strani. Na jesen 1518 je v Augsburgu na cesarskem parlamentu Luthra zaslišal kardinal Kajetan ter ga silil k temu, da prekliče svojih 95 tez. Luther je odklonil vsakršen preklic ter zahteval naj se cela stvar reši na cerkvenem zboru.Tudi dišpute, ki so sledile v letu 1519 niso zbližale strani. Leta 1520 je Luther napisal tri pomembne spise v katerih je razvil natančen program za reformo Cerkve: reformo papeštva, reformo življenja cerkve (npr. samostanskega življenja, celibata duhovnikov, maše in
odpustkov), reformo zakramentov ter poudarek »svobode kristjana«. Tem spisom, ki so se bliskovito razširili ter pridobili za reformacijo veliko privržencov, je sledila s strani paža bula o Luthrovem izobčenju iz Cerkve (15.junij 1520), katero je Luther takoj zažgal. 3.januarja 1520 je bil dokončno ekskomuniciran iz Cerkve.

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Luteranstvo (ali luteranizem) je krščansko-reformacijsko gibanje, ki ga je začel Martin Luther. Luther je 29. oktobra 1517 na vrata wittenberške cerkve nabil 95 tez, v katerih je zarisal ideje o prenovi (Rimskokatoliške) Cerkve. Zlasti ostro je nastopil proti nekaterim praksam, ki so se izoblikovale v Rimskokatoliški Cerkvi v srednjem veku, npr. prodajanje odpustkov za denar ipd.Rimskokatoliška Cerkev ni privolila v predlagano prenovo in je Luthra izobčila, kar je pripeljalo do pojava novih krščanskih verskih skupnosti, ki jih imenujemo Luteranske Cerkve ali Evangeličanske Cerkve.Glavne ideje luteranstva:Dogme, ki so jih razglasili papeži in Cerkveni koncili niso obvezujoče. Pravo vero razkriva samo Sveto Pismo (sola Scriptura).Glava Cerkve (tj. skupnosti vseh vernih) ni papež, pač pa Jezus Kristus (solus Christus).Za zveličanje niso potrebna dela, ki jih predpisuje Cerkev, in Cerkveni odpustki, pač pa samo vera (sola fide).Odrešenje človeku podeljuje samo Božja milost (sola gratia).Obstajata samo dva zakramenta, ki ju je postavil Kristus: krst in sveta večerja(evharistija). Ostale katoliške zakramente so si izmislili pozneje.Upoštevati je treba Deset Božjih zapovedi v originalni obliki, vključno z zapovedjo "Ne imej drugih bogov", "Ne moli podob" ipd. Čaščenje svetnikov in podob (ikonodulija) je neprimerno.Marijo je treba spoštovati kot Jezusovo mater, neprimerno pa jo je po božje častiti.Duhovniški celibat je zahteva papeža, ne pa Jezusa, zato ga ni treba upoštevati.

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Na gradu Wartburg je bil Luther kot »vitez Jurij« skrit skoraj eno leto. Ta čas je izkoristil za prevod Nove zaveze v nemški jezik kar mu je uspelo v dveh in pol mesecih. V času Luthrovega bivanja na Wartburgu se je reformacija širila z Wittenberga v ostale dele nemške dežele tako, da se je bilo moč zaslediti konfesionalno razdelitev nemškega cesarstva. Nekateri deli cesarstva so se pridružili reformacijskemu gibanju dočim so nekateri ostali verni »stari veri«. V tem času so se izoblikovala prva napetja v reformacijskem gibanju. Za Luthra je bilo pomembno leto 1525. Spomladi tega leta je bil vpleten v kmečko vojno na strani kneza. V istem letu se je poročil z nekdanjo redovnico Katarino von Bora. Ker je bil cesar že od leta 1520 naprej obremenjen z branjenjem zunanjih mej cesarstva je dobilo veliko število deželnih knezov možnost priključiti se k reformaciji tako da proces v Wormsu ni imel bistvenega vpliva na širjenje reformacije. Stanje se je spremenilo ko je cesar Karel V. sklical poleti leta 1530 cesarski zbor v Augsburg, da bi končno sam posegel v verska vprašanja

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Cesarski zbor v Augsburgu in Augsburška veroizpoved

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Cesarski zbor v Augsburgu in Augsburška veroizpoved

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Kot cesarski izobčenec Luther ni mogel sam sodelovati na cesarskem zboru v Augsburgu. Med časom se je zadrževal na trdnjavi Coburg od koder je bil vsaj preko pisem povezan s svojimi prijatelji, ki so bili tedaj v Augsburgu. Luthrov somišljenik in drugi mož reformacije Filip Melanchthon je tako namesto Luthra branil evangeličasnko vero pred cesarjem in zbranimi teologi s pomočjo veroizpovednega spisa – Augsburške veroizpovedi (Confessio Augustana), ki velja za enega od najpomembnejših evangeličanskih veroizpovednih spisov. Luther je Melanchthonu s trdnjave Coburg pomagal kolikor je le mogel. Tudi v Augsburgu ni prišlo do enotnosti med katoliško in evangeličansko stranjo.

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Luther je skozi vsa ta leta neutrudno pisal, prevajal in pridigal božjo besedo. Ohranili so se mnogi njegovi spisi, pisma ter traktati. Utrujen od dela in nenehnega soočanja se z nasprotnikireformacije je slabel. Pozimi 1546 je potoval v Eisleben, da bi rešil dedne zahteve grofa v Mansfeldu. Po dolgih pogovorih se je Luthrovo zdravstveno stanje poslabšalo. Luthrovo srce se je ustavilo v noči iz 17. na 18. februar 1546. Njegovi posmrtni ostanki so v grobnici pod prižnico grajske cerkve v Wittenbergu.

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Za lažjo predstavitev ;)

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Martin Luther: The Father of the Reformation

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1. Učbenik za zgodovino, 2. letnik
2. Martin Luther- Biography, Accomplishments, Reformation
https://www.britannica.com/biography/Martin-Luther
3. Internet Encyclopedia of Philosophy
https://iep.utm.edu/luther/
4.  The story of Martin Luther
https://www.monergism.com/thethreshold/sdg/Reformation.Church.History.Martin.Luther.pdf
5. Martin Luther- teze
https://dijaski.net/get/zgo_ref_luther_martin_01.pdf

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German theologian, professor, pastor, and church reformer. Luther began the Protestant Reformation with the publication of his Ninety-Five Theses on October 31, 1517. In this publication, he attacked the Church's sale of indulgences. He advocated a theology that rested on God's gracious activity in Jesus Christ, rather than in human works. Nearly all Protestants trace their history back to Luther in one way or another. Luther's relationship to philosophy is complex and should not be judged only by his famous statement that "reason is the devil's whore."

Given Luther's critique of philosophy and his famous phrase that philosophy is the "devil's whore," it would be easy to assume that Luther had only contempt for philosophy and reason. Nothing could be further from the truth. Luther believed, rather, that philosophy and reason had important roles to play in our lives and in the life of the community. However, he also felt that it was important to remember what those roles were and not to confuse the proper use of philosophy with an improper one.

Properly understood and used, philosophy and reason are a great aid to individuals and society. Improperly used, they become a great threat to both. Likewise, revelation and the gospel when used properly are an aid to society, but when misused also have sad and profound implications.

Table of Contents

1. Biography

Martin Luther was born to peasant stock on November 10, 1483 in Eisleben in the Holy Roman Empire - in what is today eastern Germany. Soon after Luther's birth, his family moved from Eisleben to Mansfeld. His father was a relatively successful miner and smelter and Mansfeld was a larger mining town. Martin was the second son born to Hans and Magarete (Lindemann) Luther. Two of his brothers died during outbreaks of the plague. One other brother, James, lived to adulthood.

Luther's father knew that mining was a cyclical occupation, and he wanted more security for his promising young son. Hans Luther decided that he would do whatever was necessary to see that Martin could become a lawyer. Hans saw to it that Martin started school in Mansfeld probably around seven. The school stressed Latin and a bit of logic and rhetoric. When Martin was 14 he was sent to Magdeburg to continue his studies. He stayed only one year in Magdeburg and then enrolled in Latin school in Eisenach until 1501. In 1501 he enrolled in the University of Erfurt where he studied the basic course for a Master of Arts (grammar, logic, rhetoric, metaphysics, etc.). Significant to his spiritual and theological development was the principal role of William of Occam's theology and metaphysics in Erfurt's curriculum. In 1505, it seemed that Han's Luther's plans were about to finally be realized. His son was on the verge of becoming a lawyer. Han's Luther's plans were interrupted by a thunderstorm and vow.

In July of 1505, Martin was caught in a horrific thunderstorm. Afraid that he was going to die, he screamed out a vow, "Save me, St. Anna, and I shall become a monk." St. Anna was the mother of the Virgin Mary and the patron saint of miners. Most argue that this commitment to become a monk could not have come out of thin air and instead represents an intensification experience in which an already formulated thought is expanded and deepened. On July 17 th Luther entered the Augustinian Monastery at Erfurt.

The decision to enter the monastery was a difficult one. Martin knew that he would greatly disappoint his parents (which he did), but he also knew that one must keep a promise made to God. Beyond that, however, he also had strong internal reasons to join the monastery. Luther was haunted by insecurity about his salvation (he describes these insecurities in striking tones and calls them Anfectungen or Afflictions.) A monastery was the perfect place to find assurance.

Assurance evaded him however. He threw himself into the life of a monk with verve. It did not seem to help. Finally, his mentor told him to focus on Christ and him alone in his quest for assurance. Though his anxieties would plague him for still years to come, the seeds for his later assurance were laid in that conversation.

In 1510, Luther traveled as part of delegation from his monastery to Rome (he was not very impressed with what he saw.) In 1511, he transferred from the monastery in Erfurt to one in Wittenberg where, after receiving his doctor of theology degree, he became a professor of biblical theology at the newly founded University of Wittenberg.

In 1513, he began his first lectures on the Psalms. In these lectures, Luther's critique of the theological world around him begins to take shape. Later, in lectures on Paul's Epistle to the Romans (in 1515/16) this critique becomes more noticeable. It was during these lectures that Luther finally found the assurance that had evaded him for years. The discovery that changed Luther's life ultimately changed the course of church history and the history of Europe. In Romans, Paul writes of the "righteousness of God." Luther had always understood that term to mean that God was a righteous judge that demanded human righteousness. Now, Luther understood righteousness as a gift of God's grace. He had discovered (or recovered) the doctrine of justification by grace alone. This discovery set him afire.

In 1517, he posted a sheet of theses for discussion on the University's chapel door. These Ninety-Five Theses set out a devastating critique of the church's sale of indulgences and explained the fundamentals of justification by grace alone. Luther also sent a copy of the theses to Archbishop Albrecht of Mainz calling on him to end the sale of indulgences. Albrecht was not amused. In Rome, cardinals saw Luther's theses as an attack on papal authority. In 1518 at a meeting of the Augustinian Order in Heidelberg, Luther set out his positions with even more precision. In the Heidelberg Disputation, we see the signs of a maturing in Luther's thought and new clarity surrounding his theological perspective - the Theology of the Cross.

After the Heidelberg meeting in October 1518, Luther was told to recant his positions by the Papal Legate, Thomas Cardinal Cajetan. Luther stated that he could not recant unless his mistakes were pointed out to him by appeals to "scripture and right reason" he would not, in fact, could not recant. Luther's refusal to recant set in motion his ultimate excommunication.

Throughout 1519, Luther continued to lecture and write in Wittenberg. In June and July of that year, he participated in another debate on Indulgences and the papacy in Leipzig. Finally, in 1520, the pope had had enough. On June 15 th the pope issued a bull ( Exsurge Domini - Arise O'Lord) threatening Luther with excommunication. Luther received the bull on October 10 th. He publicly burned it on December 10 th.

In January 1521, the pope excommunicated Luther. In March, he was summonsed by Emperor Charles V to Worms to defend himself. During the Diet of Worms, Luther refused to recant his position. Whether he actually said, "Here I stand, I can do no other" is uncertain. What is known is that he did refuse to recant and on May 8 th was placed under Imperial Ban.

This placed Luther and his duke in a difficult position. Luther was now a condemned and wanted man. Luther hid out at the Wartburg Castle until May of 1522 when he returned to Wittenberg. He continued teaching. In 1524, Luther left the monastery. In 1525, he married Katharina von Bora.

From 1533 to his death in 1546 he served as the Dean of the theology faculty at Wittenberg. He died in Eisleben on 18 February 1546.

2. Theology

a. Theological Background: William of Occam

The medieval worldview was rational, ordered, and synthetic. Thomas Aquinas embodied it. It survived until the acids of war, plague, poverty, and social discord began to eat away its underlying presupposition - that the world rested on the being of God.

All of life was grounded in the mind of God. In the hierarchy of Being that establishes justice, the church was understood as the connection between the secular and divine. However, as the crises of the late middle ages increased, this reassurance no longer assuaged.

William of Occam recognized the shortcomings of Thomas's system and cut away most of the ontological grounding of existence. In its place, Occam posited revelation and covenant. The world does not need to be grounded in some artificial, unknowable, ladder of Being. Instead, one must rely on God's faithfulness. We are contingent upon God alone.

This contingency would be terrible and unbearable without the assurance of God's covenant. In terms of God's absolute power ( potentia absoluta), God can do anything. He can make a lie the truth, he can make adultery a virtue and monogamy a vice. The only limit to this power is consistency-God cannot contradict his own essence. To live in a world ordered by whim would be terrible; one would never know if one was acting justly or unjustly. However, God has decided on a particular way of acting ( potentia ordinata). God has covenanted with creation, and committed himself to a particular way of acting.

While rejecting some of Thomas, Occam did not reject the entire scholastic project. He, too, synthesized and depended heavily upon Aristotle. This dependence becomes significant in the covenantal piety of justification. The fundamental question of justification is where does one find fellowship with God, i.e., how does one know one is accepted by God? The logic of Aristotle taught Thomas and Occam that "like is known by like." Thus, union or fellowship with God must take place on God's level. How does this happen? Practice.

All people are born, it was argued, with potential. Even though all creation suffers under the condemnation of the Fall of Adam and Eve, there remains a divine spark of potentiality, a syntersis. This potential must be actualized. It must be habituated. Habituation was important for both Thomas and Occam; however, Occam slightly modifies Thomas and that modification has important implications in Luther's search for a gracious God.

From Thomas's perspective the divine spark is infused with God's grace, giving one the power to be contrite ( contritio) and co-operate with God. This co-operation with God's grace merits God's reward ( meritum de condign). However, Occam asked an important question: if the process begins with God's infusion of grace, can it truly merit anything? He answered, no! Therefore you should do the best can. By doing your best, even as minimal as it is, this will merit ( meritum de congruo) an infusion of grace: facienti quod in se est Deus non denegat gratiam (God will not deny his grace to anyone who does what lies within him.) Doing one's best meant rejecting evil and doing good.

Within this context of covenant Luther struggled to prove that he was good enough to merit God's grace. However, he failed to convince himself. He might have been contrite, but was he contrite enough? This uncertainty afflicted ( Anfectungen) him for years.

b. Theology of the Cross

Luther's attempts to prove his worthiness failed. He continued to be plagued by uncertainty and doubt concerning his salvation. Finally, during his Lectures on Paul's Epistle to the Romans he found solace. Instead of storehouses of merit, indulgences, habituation, and "doing what is within one," God accepts the sinner in spite of the sin. Acceptance is based on who one is rather than what one does. Justification is bestowed rather than achieved. Justification is not based on human righteousness, but on God's righteousness-revealed and confirmed in Christ.

In St. Paul, Luther finally found a word of hope. He finally found a word of assurance and discovered the graciousness of God. The discovery of God's graciousness pro me (for me) revolutionizes all aspects of Luther's life and thought. From now on, Luther's response to the trials of his life and the crises of the late medieval period was to be certain of God, but never to be secure in human society.

A tautology of Luther's theology becomes: one must always "Let God be God." This frees human beings to be human. We do not have to achieve salvation; rather, it is a gift to be received. Salvation thus is the presupposition of the life of the Christian and not its goal. This belief engendered his rejection of indulgences and his movement to a theologia crucis (Theology of the Cross).

Why were indulgences rejected? Simply put, they epitomize everything that from Luther's perspective was wrong with the church. Instead of dependence upon God, they placed salvation in the hands of traveling salesmen hocking indulgences. They embody his rejection of all types of theology that are based in models of covenant.

The import of the Theology of the Cross was the discovery of God's passive righteousness and theological models based in Testament. From the author of Hebrews, Luther takes an understanding of Jesus Christ as the last will and testament of God. God has written humanity in the will as heirs of God and co-heirs with Christ (See Romans 8).

The rejection of covenant model theologies and the movement to testament is a fundamental aspect of Luther's theologia crucis. It is a rejection of any type of a theology of glory ( theologia gloriae). The rejection of the theology of glory has a profound impact on Luther's anthropology of a Christian.

This rejection is illustrated by Luther's small but significant alteration of Augustinian anthropology. In that system, human beings are partim bonnum, partim malum or partim iustus, partim peccare (partly good/just, partly bad/sinner). The goal of a Christian's life is to grow in righteousness. In other words, one must work to decrease the side of the equation that is bad and sinful. As one decreases the sin in oneself, the good and just aspects of one's being increase.

Luther's anthropology, however, is an outright and total rejection of progress; because no matter how one understands it, it is a work and thus must be rejected. Luther's alternative characterization of Christian anthropology was simul iustus et peccator (at once righteous and sinful.) Now, he begins to speak of righteousness in two ways: coram deo (righteousness before God) and coram hominibus (before man). Instead of a development in righteousness based in the person, or an infusion of merit from the saints, a person is judged righteous before God because of the works of Christ. But, absent the perspective of God and the righteousness of Christ, based on one's own merit-a Christian still looks like a sinner.

c. The Law and the Gospel

The distinction between the Law and the Gospel is a fundamental dialectic in Luther's thought. He argues that God interacts with humanity in two fundamental ways - the law and the gospel. The law comes to humanity as the commands of God - such as the Ten Commandments. The law allows the human community to exist and survive because it limits chaos and evil and convicts us of our sinfulness. All humanity has some grasp of the law through the conscience. The law convicts us our sin and drives us to the gospel, but it is not God's avenue for salvation.

Salvation comes to humanity through the Good News (Gospel) of Jesus Christ. The Good News is that righteousness is not a demand upon the sinner but a gift to the sinner. The sinner simply accepts the gift through faith. For Luther the folly of indulgences was that they confused the law with the gospel. By stating that humanity must do something to merit forgiveness they promulgated the notion that salvation is achieved rather than received. Much of Luther's career focused on deconstructing the idea of the law as an avenue for salvation.

d. Deus Absconditus - The Hidden God

Another fundamental aspect of Luther's theology is his understanding of God. In rejecting much of scholastic thought Luther rejected the scholastic belief in continuity between revelation and perception. Luther notes that revelation must be indirect and concealed. Luther's theology is based in the Word of God (thus his phrase sola scriptura - scripture alone). It is based not in speculation or philosophical principles, but in revelation.

Because of humanity's fallen condition, one can neither understand the redemptive word nor can one see God face to face. Here Luther's exposition on number twenty of his Heidelberg Disputation is important. It is an allusion to Exodus 33, where Moses seeks to see the Glory of the Lord but instead sees only the backside. No one can see God face to face and live, so God reveals himself on the backside, that is to say, where it seems he should not be. For Luther this meant in the human nature of Christ, in his weakness, his suffering, and his foolishness.

Thus revelation is seen in the suffering of Christ rather than in moral activity or created order and is addressed to faith. The Deus Absconditus is actually quite simple. It is a rejection of philosophy as the starting point for theology. Why? Because if one begins with philosophical categories for God one begins with the attributes of God: i.e., omniscient, omnipresent, omnipotent, impassible, etc. For Luther, it was impossible to begin there and by using syllogisms or other logical means to end up with a God who suffers on the cross on behalf of humanity. It simply does not work. The God revealed in and through the cross is not the God of philosophy but the God of revelation. Only faith can understand and appreciate this, logic and reason - to quote St. Paul become a stumbling block to belief instead of a helpmate.

3. Relationship to Philosophy

Given Luther's critique of philosophy and his famous phrase that philosophy is the "devil's whore," it would be easy to assume that Luther had only contempt for philosophy and reason. Nothing could be further from the truth. Luther believed, rather, that philosophy and reason had important roles to play in our lives and in the life of the community. However, he also felt that it was important to remember what those roles were and not to confuse the proper use of philosophy with an improper one.

Properly understood and used, philosophy and reason are a great aid to individuals and society. Improperly used, they become a great threat to both. Likewise, revelation and the gospel when used properly are an aid to society, but when misused also have sad and profound implications.

The proper role of philosophy is organizational and as an aid in governance. When Cardinal Cajetan first demanded Luther's recantation of the Ninety-Five Theses, Luther appealed to scripture and right reason. Reason can be an aid to faith in that it helps to clarify and organize, but it is always second-order discourse. It is, following St. Anselm, fides quarenes intellectum (faith seeking understanding) and never the reverse. Philosophy tells us that God is omnipotent and impassible; revelation tells us that Jesus Christ died for humanity's sin. The two cannot be reconciled. Reason is the devil's whore precisely because it asks the wrong questions and looks in the wrong direction for answers. Revelation is the only proper place for theology to begin. Reason must always take a back-seat.

Reason does play a primary role in governance and in most human interaction. Reason, Luther argued, is necessary for a good and just society. In fact, unlike most of his contemporaries, Luther did not believe that a ruler had to be Christian, only reasonable. Here, opposite to his discussion of theology, it is revelation that is improper. Trying to govern using the gospel as one's model would either corrupt the government or corrupt the gospel. The gospel's fundamental message is forgiveness, government must maintain justice. To confuse the two here is just as troubling as confusing them when discussing theology. If forgiveness becomes the dominant model in government, people being sinful, chaos will increase. If however, the government claims the gospel but acts on the basis of justice, then people will be misled as to the proper nature of the gospel.

Luther was self-consciously trying to carve out proper realms for revelation and philosophy or reason. Each had a proper role that enables humanity to thrive. Chaos only became a problem when the two got confused.One cannot understand Luther's relationship to philosophy and his discussions of philosophy without understanding that key concept.

4. References and Further Reading

a. Primary Sources
Key Primary Sources in English:

1525, Against the Robbing and Murdering Hordes of Peasants (LW:45).
Written before the Peasant's War, it was published afterward.

1530, Larger Catechism (LW:34).
A summary of Christian doctrine, to be used in instruction.

1531, Dr. Martin Luther's Warning to His Dear German People (LW:45).
Luther's first expression of a right to resist tyranny.

1536, Disputation Concerning Justification (LW: 34).
A mature presentation of Luther's doctrine on Justification.

1536, Disputation Concerning Man (LW: 34).
His anthropology, but also gives a glimpse of his understanding of the proper role of philosophy and reason.

b. Secondary Sources
Key Secondary Sources in English on the Life and Thought of Luther:

Pelikan, Jaroslav. The Christian Tradition: A History of the Development of Doctrine. Volume 4: Reformation of Church and Dogma (1300-1700). Chicago: University of Chicago Press, 1984.
Part of a five volume history of doctrine, Pelikan looks at the doctrinal issues at work in the reformation. He is not as concerned with history as he is with theological development.

Author Information

David M. Whitford
Claflin University
U. S. A.

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German theologian, professor, pastor, and church reformer. Luther began the Protestant Reformation with the publication of his Ninety-Five Theses on October 31, 1517. In this publication, he attacked the Church's sale of indulgences. He advocated a theology that rested on God's gracious activity in Jesus Christ, rather than in human works.

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1.V Sloveniji se je evangeličanska cerkev Augsburške verske izpovedi ohranila predvsem v Prekmurju in je s približno 18.000 verniki 4. največja veroizpoved v Sloveniji. Obsega 13 cerkvenih občin
2. Da postane duhovnik, mu je dala idejo izkušnja, ko je skoraj umrl.
3. bil je poročen s Katarino von Bora. Govori se, da je ona bila tista, ki je njega vprašala za poroko.