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CONCERNING CHRISTIAN LIBERTY |
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A Christian man is the most free lord of all, and subject to |
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We first approach the subject of the inward man, that we may see by what means a man becomes justified, free, and a true Christian; that is, a spiritual, new, and inward man. It is certain that absolutely none among outward things, under whatever name they may be reckoned, has any weight in producing a state of justification and Christian liberty, nor, on the other hand an unjustified state and one of slavery. This can be shown by an easy course of argument. | |  | Welcome! You may browse public areas of our site. |
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Freedom Of A Christian Martin Luther |
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Freedom Of A Christian: Martin Luther |
| | It is a small book if you regard its size. Unless I am mistaken, however, it contains the whole of Christian life in a brief form, provided you grasp its meaning. I am a poor man and have no other gift to offer, and you do not need to be enriched by any but a spiritual gift. May the Lord Jesus preserve you forever. Amen.
Wittenberg, September 6, 1520.
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MARTIN LUTHER’S TREATISE ON CHRISTIAN LIBERTY [THE FREEDOM OF A CHRISTIAN] |
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Freedom Of A Christian: Martin Luther |
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Freedom Of A Christian: Martin Luther | |
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Freedom Of A Christian: Martin Luther |
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Freedom Of A Christian: Martin Luther |
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Modern History Sourcebook:
Martin Luther:
On the Freedom of a Christian
A Christian man is the most free lord of all, and subject to none; a Christian man is the most dutiful servant of all, and subject to every one.
Although these statements appear contradictory, yet, when they are found to agree together, they will be highly serviceable to my purpose. They are both the statements of Paul himself, who says: "Though I be free from all men, yet have I made myself servant unto all" (1 Cor. ix. 19), and: "Owe no man anything, but to love one another." (Rom. xiii. 8.) Now love is by its own nature dutiful and obedient to the beloved object. Thus even Christ, though Lord of all things, was yet made of a woman; made under the law; at once free and a servant; at once in the form of God and in the form of a servant. | |
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Luther's last ecumenical gesture toward Rome |
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Luther's last ecumenical gesture toward Rome |
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Martin Luther's Freedom of a Christian, published in 1520, was one of the defining
documents of the sixteenth-century Protestant Reformation. It remains one of the classic tracts
of the Protestant tradition still today. Written on the eve of his excommunication from the
Church, this was Luther's last ecumenical gesture toward Rome before making his bombastic
exit. Much of the tract was written with a quiet gentility and piety that belied the heated
polemics of the day and Luther's own ample perils of body and soul. Luther dedicated the tract
to Pope Leo X, adorning it with a robust preface addressed to the "blessed father." He vowed
that he had to date "spoken only good and honorable words" concerning Leo, and offered to
retract anything that might have betrayed "indiscretion and impiety." "I am the kind of person,"
Luther wrote in seeming earnest, "who would wish you all good things eternally." | |
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Freedom of a Christian:
The Lutheran Reformation as Revolution |
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Freedom of a Christian: The Lutheran Reformation as Revoluti |
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In Protestants: The Birth of a Revolution, Steven Ozment succinctly answers the question
whether the Protestant Reformation was a revolution. First, he argues, the Reformation was at least
a partial revolution in a number of cities and territories of sixteenth-century Europe -- a revolution
especially of private and public spiritual life. Second, even when it was not altogether
revolutionary in its own day, the Reformation gave birth to several ideas that inspired later
revolutionaries on both sides of the Atlantic.2
These twin theses aptly describe the revolutionary character of the German Lutheran
Reformation. The Reformation led by Luther and scores of other evangelical theologians and
jurists did bring revolutionary changes to many German-speaking polities within the Holy Roman
Empire. Even while Luther and his coreligionists later reverted to some of the same traditions and
practices that they had once condemned, their founding ideas of human freedom, equality, and
dignity ultimately provided some of the driving intellectual forces of later democratic revolutions. | |
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LUTHER, WORKS, AND NORTH AMERICAN EVANGELICALISM |
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LUTHER, WORKS, AND NORTH AMERICAN EVANGELICALISM |
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The Reformation had a dramatic impact on both the theology and ecclesiology of
the Church. Many such changes are obvious, as doctrine and church practice are easy to
track. Some others, however, are subtler. This paper will ask the following question: Has
Martin Luther’s strong focus on the doctrine of justification by faith alone contributed to
a reluctance on the part of present-day North American evangelical Christians to do good
works? | |
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Christian Liberty
By Dr. Siegbert W. Becker |
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Christian Liberty By Dr. Siegbert W. Becker |
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The topic for this year’s convention essay was, I am sure, very likely chosen to serve as a part of our
Synod’s expression of gratitude to God for the birth of the church’s greatest Reformer half a millennium ago.
Through Martin Luther the Lord of the Church showered a host of blessings on his people. Not the least of these
blessings is found in the theological literature produced by this great man of God. From the pen of the most
famous professor of an obscure medieval German university have come theological classics that continue to be
read and appreciated by Lutheran and non-Lutheran Christians even in our advanced and sophisticated twentieth
century. | | | Go To Page: 1 [2][3] |
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