There have been many biographies of Martin Luther written since this Pillar of the Faith changed the course of his religious day. Another more recent work has emerged by Herman Selderhuis in 2017, Martin Luther: A Spiritual Biography. As the title implies, this author’s account especially emphasizes the spiritual aspect of Luther’s life rather than giving great concern to historical detail. Because of that, it can be more engaging and appealing to the layperson as well as to the theologian.

Selderhuis, professor of church history at Theological University Apeldoorn in the Netherlands and president of the Reformation Research Consortium, follows many threads in Luther’s life, threads that appear in chapter after chapter of this book. One major thread is the all-consuming attention that Luther gives to evil forces. Beginning in Chapter One, the author elaborates on the belief of Luther’s childhood environment, where, according to popular notion, Devils were everywhere (page 21). Luther carried that persuasion through some of his agonizing experiences: fighting the Devil as a monk in the monastery, dealing with many of those in leadership positions, struggling with the constant ailments that tormented him, throwing the ink bottle at the Devil when in forced hiding (supposedly a bit of folklore), and standing up to face the revolution that was rising up during the reformation. He had no reservations in pointing out Muntzer and Carlstadt as “both representing the Devil in person” (page 202). He also believed the teachings of the Zwickau prophets were of the Devil (page 173), and the German Peasant’s Revolt was also the work of the Devil (page 194).

Another thread discussed by the author was the temperament of the Reformer. Numerous times Luther was frustrated to the point of displaying anger both in speech and action. Selderhuis offered one example; “I hate Erasmus. I hate him with all of my strength,” said Luther (page 208). That statement was not the only expression of his sometimes-violent emotion, as the accounts of Luther’s engagement with some of the secular and religious authorities clearly shows. The author says, to no surprise of the reader, “Luther was a problem. Luther was frequently stubborn and undiplomatic, even with allies” (page 19).

Selderhuis clearly expresses his belief that Luther was of the pacifist mindset, sharing with the reader Luther’s statement, “Christ does not use the sword, but hangs from the cross” (page 203). The Reformer was an advocate of civil disobedience, not violent protests. When Muntzer was beheaded because of his outright encouragement of the Peasant’s Revolt, Luther was heard to say, “Those who live by the sword, die by the sword” (page 204).

As has been pointed out by other biographers, Luther’s reform of the Church was incremental and insufficient for reformers since his time. Although great modification occurred, causing a schism that created the Lutheran Church, those today in Pentecostal/charismatic circles sometimes wonder how much change really did take place. Many more reforms have had to be instigated to bring us to where we are today. Emphasis was always placed on the Word of God and truth for any reforms Luther advocated. Today we rely on the Word of God and the Holy Spirit to guide us into all truth, a concern that seemed not to be evident by the Reformer.

Although the author sometimes differs factually with other biographical accounts, no one definitive narrative of this historic character has surfaced. Selderhuis does offer a chart of Luther’s timeline, illustrations, and a reference map. In his chapters, he discusses the journey to Rome, several of Luther’s associates (friends and foes), the famous hiding place in Wartburg, and of course his marriage with Katharina von Bora (a freed nun), along with other accounts of Luther’s life. For those who enjoy religious history and are primarily concerned with the evolvement of the Christian Protestant Church, this author offers page after page of interesting pertinent material.

Reviewed by Nat Saginario

Preview: https://www.google.com/books/edition/Martin_Luther/iEA5DwAAQBAJ

Further Reading:

Nat Saginario reviews: Eric Metaxas, Martin Luther: The Man Who Rediscovered God and Changed the World (Penguin, 2018)

Larry Martin started PentecostalGold.com to share recordings of classic sermons from Pentecostal preachers. Pneuma Review caught up with this busy evangelist and author to ask him about this golden archive available to the public without cost or obligation.

PneumaReveiw.com: Please tell our readers a bit about yourself.

Larry Martin: I am an Assemblies of God evangelist with more than fifty years in gospel ministry. I have served the body of Christ as a pastor, evangelist and Bible College administrator. I have dedicated myself to the study of Pentecostal origins and have published a number of books on the revival at Azusa Street and the outpouring in Topeka, Kansas.

PneumaReveiw.com: Briefly explain what Pentecostal Gold is.

Larry Martin: Pentecostal Gold is a free audio archive of classic Pentecostal preaching. There are more than 2,200 sermons on the site by more than 200 different preachers. I add several more sermons almost every week.

PneumaReveiw.com: What inspired you to start this website?

Larry Martin: With a love for history and good preaching, it seemed natural to take an interest in preserving great Pentecostal preaching. Over the years, I had personally collected several hundred tapes of sermons and soon found that several of my friends also had a lot of tapes. When God gave me the idea over seven years ago I immediately went to work on it, purchasing the web address and uploading sermons.

I spend part of most days working on the website. It is my gift of love to the body of Christ. I believe when I am gone or no longer able to minister Pentecostal Gold will continue to minister to new generations of men and women hungry for the Word of God.

PneumaReveiw.com: Did you have certain criteria that you used in order to determine which preachers you would include on your website?

Larry Martin: Yes, there are several.

• The preacher must be Pentecostal
• The preacher must be 70 years of age or in Heaven. I set the age limit arbitrarily, but was interested in posting preachers with experience and those who had passed the point of trying to impress others.
• I must be able to obtain permission to post the sermons. If the speaker is alive, I must have his or her permission. If they are deceased, I must have permission from an heir.

I am very serious about the third requirement. Christians and even preachers are sometimes the most careless about violating copyright laws. Every sermon ever preached is the intellectual property of the speaker and we respect that. In order to listen to the sermons, an individual must sign into the site and agree that they will not download or copy the sermons. If I can add a short side note, I am amazed that “Christians” will use a fake name or fake email to sign into the site to try and short cut that simple request.

PneumaReveiw.com: Who are some of the preachers that people can listen to on Pentecostal Gold?

Larry Martin: A complete list is on the website, but readers will recognize names like C. M. Ward, Jimmy Swaggart, R. W. Schambach, Aimee Semple McPherson, A A Allen and David Wilkerson. This, of course, is just a small sampling.

Not all of the preachers are famous. I value all preaching and intentionally include the obscure as well as the famous. I realize that most listeners will be drawn to the better known preachers, but the unknown men and women of God also had something important to say.

Many of my friends and even people I have never met send me sermons from their personal library. When I get a new preacher, I begin the search for permission. Locating the heirs of a long-deceased preacher can be the most difficult part of the process. When I get permission I edit the sermon and change the format to MP3 and another preacher is added to the archive.

PneumaReveiw.com: The Pentecostal Gold website makes a point of saying that your ministry “does not endorse every person posted on the site; neither do we endorse every doctrine and discipline advocated by every preacher.” Why was it necessary to include this disclaimer?

Larry Martin: I have been criticized because I have added preachers that may have had a blemish on their lives. My answer to that is that Pentecostal Gold exists to celebrate preachers, not judge them. I will let God take care of the rest on judgment day.

Image: Matt Botsford

As far as doctrines, there are certainly some minor things said on the website that is not totally in line with everything I believe. That would be especially true with regards to the interpretation of prophetic events. If someone raised an issue, I would probably joke and say, “I don’t always agree with myself.”

At the same time, I would not allow heresy on the site or a major deviation from truth. For example, I have not posted any sermons by “Oneness” Pentecostals. Will I ever? I am not sure. I do know I would not post a sermon that advocated a “Jesus Only” water baptism or Holy Spirit baptism as requisites for salvation.

PneumaReveiw.com: Are there any preachers that you would like to add to the website in the future?

Larry Martin: There are many. I don’t want to name names, but some preachers or their heirs have refused to allow me to post sermons. Some of those are big names that most would quickly recognize. Unfortunately, others are not at all famous but their families are just unwilling to share. Sad to say, it is often for monetary reasons. This really disappoints me because I feel if I could talk to the preacher themselves almost all of them would be glad to share the messages God has given them.

There are others I would like to add but to date I have not been given any of their sermons. Honestly, my unattainable goal would be to add everyone that ever preached a Pentecostal sermon.

PneumaReveiw.com: What can we learn from the Pentecostal preachers who are found on Pentecostal Gold?

Larry Martin: What is there not to learn? With over 2000 sermons, just about every subject regarding our Pentecostal practice is covered. Many of the sermons are categorized by subject.

Young preachers can also learn practical preaching styles by listening to these men and women of God. Of course, there is an anointing of the Holy Spirit, but there are also styles of preaching, cadence, homiletical structures and basic delivery that have been proven successful for over a century.

To be candid, I personally learned much about preaching by listening to reel-to-reel and cassette tapes of some of the sermons on the website.

PneumaReveiw.com: What do you feel is unique or special about Pentecostal preaching?

Larry Martin: I value all biblical preaching. Some of the greatest preaching I have ever heard was by preachers who were not Pentecostal. I, however, am Pentecostal and honor my heritage through celebrating Pentecostal preaching. If Pentecostal preaching is unique it is because Spirit-filled ministers tend to rely more on the anointing and power of Holy Spirit.

PentecostalGold.com

PR

The author, Eric Metaxas, is well known as a #1 New York Times bestselling author, in part, because of his thorough treatment of the life of Dietrich Bonhoeffer in another book. Besides his prolific writing and appearance on numerous media outlets, Metaxas is a senior fellow and lecturer at the King’s College in New York City and a graduate of Yale University.

The life and achievements of Martin Luther have been the subject of many authors, films, and discussions on social media. Eric Metaxas’ account is not merely one of the many, but it uniquely covers the historical account as do few other authors. The reader is made to feel as if he or she is walking through Luther’s life alongside this reformer rather than being instructed   in a lecture hall.

Metaxas clearly expresses one of his agendas for writing; that he would put to rest “the five centuries of myths” (page 11) surrounding this historic religious giant. One such myth dispelled by Metaxas has to do with the facts regarding the familiar story of the lightning bolt that caused a wayward son to commit his life to God. Luther’s life, according to the author, has been clouded because “what the world has come to ‘know’ about him is fiction” (page 3). Again and again, the author cuts through the fabric of Luther’s life and separates truth from hearsay. But in each case, he carefully offers documentation for his findings. The book is filled with footnotes and references.

The author is very thorough when accounting for every location, person, and detail of Luther’s life. It would be well to read the entire book in one or two sittings, else the reader might lose track of each of the persons involved in the narrative. Metaxas’ detail goes so far as to discuss at length the physical condition of constipation that Luther had to deal with while at Wartburg Castle, devoting three pages to the private malady (pages 244-246). He also makes a clear connection between the Church and the Empire, showing how German nationalism further escalated the reform movement.

The author offers maps, photos, sketches, and a chronology of Luther’s sixty-three-years. In addition to the twenty-two chapters, the epilogue alone stands as a monument to Luther’s legacy; including topics such as: The Free Market of Ideas, Problems with Pluralism, Conscience and Dissent, Democracy and Freedom, and Social Reforms.

Overall, Metaxas work is extremely scholarly both in content as well as in writing. It is rich in specifics, offering many personal letters, and exceedingly informative. No matter the number of other biographies that have been read, I would highly recommend this brilliant publication by the author.

Reviewed by Nat J. Saginario

Publisher’s page: https://www.penguinrandomhouse.com/books/530335/martin-luther-by-eric-metaxas/

Actually, that accusation against Luther is much exaggerated.  The fact is that the Church had already been “rent apart” several times over. Eastern Orthodoxy had separated from the Western Church in 1054, centuries before Luther was born. Even earlier, in the Third Century, the Western Catholic and Oriental Orthodox Church (Coptic) had done the same, and the Nestorian Church of late Antiquity, at one time the largest among the Christian groupings, had long been separated and independent.

All these divisions, including Luther’s contribution, seemed to be a wicked disobedience of Jesus prayer for the Church to be one (John 17). Indeed, it has been especially shameful how Christians of different groups and denominations often persecute each other. This began as early as the Third Century when Oriental Christians (now the Coptic Church) and Western Christians in North Africa started going at each other – killing the other’s priests, and burning their churches.[1] The worst of this happened in the Thirty Years War (1618-1648) when Protestants and Catholics fought each other to exhaustion, and were forced to accept that Church unity could not be brought about by exterminating the other side.

Now back to Luther. Luther’s prophetic reproof of Catholic abuses and his insight into salvation by grace alone did not cause the Church’s fragmentation. Rather it was mainly the reactions of the Catholic hierarchy that would not accept his reproof that forced the division. Catholics now have to admit to this since as they have recently accepted that Luther was right about the core issue, salvation by faith alone.[3]

When Jesus poses the question, “who do you say that I am?” he receives an array of answers from his disciples (Mark 8:27-28). Today, responses to this inquiry remain legion. Enter David Capes, Rodney Reeves, and E. Randolph Richards (CRR). Finally, they have the answer! In roughly 250 pages, they promise “an introduction to Jesus that guides us [their readers] on our pilgrimage toward seeing Jesus truly” (back cover). CRR title the final chapter of their book “Our Jesus,” their synopsis of the Jesus they hope their readers will (re)discover.

In this review, I offer my own questions. Are the tour guides reliable? Did they guide us well? Are they worth the money? Have they led us to the “true Jesus”? In short, I think so. I find much to appreciate in this work. For the most part, “their Jesus” resonates well with “my Jesus.” And since I am also a tour guide of sorts (I teach New Testament Literature, Gospels, New Testament Theology, Luke-Acts), surely I lead people on a journey to the true Jesus. At the same time, though we share much in common concerning our Jesus, I must address a methodological concern and a few alternate paths.

First, these guides bring solid credentials and experience. Capes, Reeves, and Richards serve as New Testament (NT) professors at their respective institutions (Houston Baptist University, Southwest Baptist University in Bolivar, MO, and Palm Beach Atlantic University). They have a solid history of scholarly work in their discipline including an earlier shared work titled Rediscovering Paul[1] and various publications as individual authors. Given their credentials, I turn to the current work.

In part one, the authors walk their readers through the NT and pose Jesus’ question to each NT writer. They begin with Mark, who announces that Jesus is a healer, an exorcist, and miracle worker in a hurry to get to the cross. His Jesus is an average teacher, often difficult to understand, and a bull in a china shop, repeatedly under the skin of the religious leaders. Matthew’s Jesus provides answers to Jewish questions about messianic expectation. His Jesus has an impressive pedigree, speaks with confidence and courage, and offers not only aggressive answers to ongoing questions on Mosaic Law, but fills the role of a new and better Moses. Luke’s Jesus takes his disciples on a long journey of discipleship (compare Mark’s Jesus); the Third Gospel’s Jesus turns the world upside down as a first-century social advocate for the poor, the downtrodden, women, and children all the while preparing his disciples for a similar future ministry. Then there is John’s Jesus. His Jesus produces signs and speaks with clear self-awareness and confidence about his relationship to God.

Ralph Martin should be no stranger to those with some historical experience in or perspective on the charismatic renewal, especially the Roman Catholic stream in North America. His longtime association with the Catholic charismatic renewal led to publication of a number of volumes (a good number by Servant Books of the Word of God community at Ann Arbor) in the late 1970s and early 1980s (not to mention other books since), and in more recent times to his presiding over Renewal Ministries, which “is dedicated to fostering renewal and evangelization in the Catholic Church by helping people know the personal love of God in Jesus and grow in holiness” (see http://www.renewalministries.net/?module=Page&sID=about-us – last accessed 25 July 2013). At the end of 2011 this director of Graduate Theology Programs in the New Evangelization at Sacred Heart Seminary in Detroit was appointed by Pope Benedict XVI to a five year term as a Consultor for the Pontifical Council for the New Evangelization, followed by, in 2012, a further papal appointment as an “expert” for the World Synod of Bishops on the New Evangelization. In the years preceding these assignments, he finally worked and completed (2011) his doctoral dissertation, “Lumen Gentium 16: Implications for Evangelization” (through the Pontifical University of Rome), which formed the basis for the book under review.

Martin’s thesis is at least threefold: that there is an incipient universalism that has pervaded not only Roman Catholic theology but also the Catholic church and laity and that this has cut the nerve chord for evangelization; that such thinking is due in part to a reception only of that part of Lumen Gentium (LG) 16 that suggests that the unevangelized may indeed be saved under certain conditions, but that this is flawed because it neglects the last part of LG 16 which also says that “very often” these conditions are not met; and that a proper scriptural commitment (especially of the early chapters of the book of Romans – cited in LG 16), thorough historical retrieval (of the main lines of the Catholic theological tradition), and critical theological analysis (of major Roman Catholic theologians like Karl Rahner and Hans Urs von Balthasar) should lead to a re-assessment and proper moderation of such salvation optimism that can inspire, in turn, the contemporary church toward the “new evangelization” that is so desperately needed. Martin develops his argument in this volume in seven chapters – on Vatican II and its evangelistic thrust; on LG 16, its development, and its scriptural foundations (here the focus is on Romans); on Rahner & Balthasar; and on proposals for adjusting the pastoral strategy of Vatican II in light of the arguments herein – and three brief appendices.

This is a thoughtful, thoroughly researched (and documented), and important book. Martin is right to call attention to the theological framework that undergirds and motivates Christian evangelism, to question contemporary theological intuitions that minimize traditional doctrines like the fall, sin, divine wrath, and eternal punishment, and to urge a re-evaluation of the truth claims of the scriptures and the theological tradition as they pertain to these important matters. The argument has implications far beyond contemporary Roman Catholic theology, directly intersecting, for instance, with recent evangelical claims regarding “a wideness in God’s mercy” (the title of Clark Pinnock’s book on religious pluralism in the early 1990s). While some might question if or to what extent “preaching hell” is effective as an evangelistic strategy in the present climate, Martin’s riposte is that this is part of the scriptural and theological traditions, like it or not, so our pragmatic concerns should also be redirected to engaging the truthfulness of these notions.

Out of love and concern for the truth, and with the object of eliciting it, the following heads will be the subject of a public discussion at Wittenberg under the presidency of the reverend father, Martin Luther, Augustinian, Master of Arts and Sacred Theology, and duly appointed Lecturer on these subjects in that place. He requests that whoever cannot be present personally to debate the matter orally will do so in absence in writing.

1. When our Lord and Master, Jesus Christ, said “Repent”, He called for the entire life of believers to be one of repentance.
2. The word cannot be properly understood as referring to the sacrament of penance, i.e. confession and satisfaction, as administered by the clergy.
3. Yet its meaning is not restricted to repentance in one’s heart; for such repentance is null unless it produces outward signs in various mortifications of the flesh.
4. As long as hatred of self abides (i.e. true inward repentance) the penalty of sin abides, viz., until we enter the kingdom of heaven.
5. The pope has neither the will nor the power to remit any penalties beyond those imposed either at his own discretion or by canon law.
6. The pope himself cannot remit guilt, but only declare and confirm that it has been remitted by God; or, at most, he can remit it in cases reserved to his discretion. Except for these cases, the guilt remains untouched.
7. God never remits guilt to anyone without, at the same time, making him humbly submissive to the priest, His representative.
8. The penitential canons apply only to men who are still alive, and, according to the canons themselves, none applies to the dead.
9. Accordingly, the Holy Spirit, acting in the person of the pope, manifests grace to us, by the fact that the papal regulations always cease to apply at death, or in any hard case.
10. It is a wrongful act, due to ignorance, when priests retain the canonical penalties on the dead in purgatory.
11. When canonical penalties were changed and made to apply to purgatory, surely it would seem that tares were sown while the bishops were asleep.
12. In former days, the canonical penalties were imposed, not after, but before absolution was pronounced; and were intended to be tests of true contrition.
13. Death puts an end to all the claims of the Church; even the dying are already dead to the canon laws, and are no longer bound by them.
14. Defective piety or love in a dying person is necessarily accompanied by great fear, which is greatest where the piety or love is least.
15. This fear or horror is sufficient in itself, whatever else might be said, to constitute the pain of purgatory, since it approaches very closely to the horror of despair.
16. There seems to be the same difference between hell, purgatory, and heaven as between despair, uncertainty, and assurance.
17. Of a truth, the pains of souls in purgatory ought to be abated, and charity ought to be proportionately increased.
18. Moreover, it does not seem proved, on any grounds of reason or Scripture, that these souls are outside the state of merit, or unable to grow in grace.
19. Nor does it seem proved to be always the case that they are certain and assured of salvation, even if we are very certain ourselves.
20. Therefore the pope, in speaking of the plenary remission of all penalties, does not mean “all” in the strict sense, but only those imposed by himself.
21. Hence those who preach indulgences are in error when they say that a man is absolved and saved from every penalty by the pope’s indulgences.
22. Indeed, he cannot remit to souls in purgatory any penalty which canon law declares should be suffered in the present life.
23. If plenary remission could be granted to anyone at all, it would be only in the cases of the most perfect, i.e. to very few.
24. It must therefore be the case that the major part of the people are deceived by that indiscriminate and high-sounding promise of relief from penalty.
25. The same power as the pope exercises in general over purgatory is exercised in particular by every single bishop in his bishopric and priest in his parish.
26. The pope does excellently when he grants remission to the souls in purgatory on account of intercessions made on their behalf, and not by the power of the keys (which he cannot exercise for them).
27. There is no divine authority for preaching that the soul flies out of the purgatory immediately the money clinks in the bottom of the chest.
28. It is certainly possible that when the money clinks in the bottom of the chest avarice and greed increase; but when the church offers intercession, all depends in the will of God.
29. Who knows whether all souls in purgatory wish to be redeemed in view of what is said of St. Severinus and St. Pascal? (Note: Paschal I, pope 817-24. The legend is that he and Severinus were willing to endure the pains of purgatory for the benefit of the faithful).
30. No one is sure of the reality of his own contrition, much less of receiving plenary forgiveness.
31. One who bona fide buys indulgence is a rare as a bona fide penitent man, i.e. very rare indeed.
32. All those who believe themselves certain of their own salvation by means of letters of indulgence, will be eternally damned, together with their teachers.
33. We should be most carefully on our guard against those who say that the papal indulgences are an inestimable divine gift, and that a man is reconciled to God by them.
34. For the grace conveyed by these indulgences relates simply to the penalties of the sacramental “satisfactions” decreed merely by man.
35. It is not in accordance with Christian doctrines to preach and teach that those who buy off souls, or purchase confessional licenses, have no need to repent of their own sins.
36. Any Christian whatsoever, who is truly repentant, enjoys plenary remission from penalty and guilt, and this is given him without letters of indulgence.
37. Any true Christian whatsoever, living or dead, participates in all the benefits of Christ and the Church; and this participation is granted to him by God without letters of indulgence.
38. Yet the pope’s remission and dispensation are in no way to be despised, for, as already said, they proclaim the divine remission.
39. It is very difficult, even for the most learned theologians, to extol to the people the great bounty contained in the indulgences, while, at the same time, praising contrition as a virtue.
40. A truly contrite sinner seeks out, and loves to pay, the penalties of his sins; whereas the very multitude of indulgences dulls men’s consciences, and tends to make them hate the penalties.
41. Papal indulgences should only be preached with caution, lest people gain a wrong understanding, and think that they are preferable to other good works: those of love.
42. Christians should be taught that the pope does not at all intend that the purchase of indulgences should be understood as at all comparable with the works of mercy.
43. Christians should be taught that one who gives to the poor, or lends to the needy, does a better action than if he purchases indulgences.
44. Because, by works of love, love grows and a man becomes a better man; whereas, by indulgences, he does not become a better man, but only escapes certain penalties.
45. Christians should be taught that he who sees a needy person, but passes him by although he gives money for indulgences, gains no benefit from the pope’s pardon, but only incurs the wrath of God.
46. Christians should be taught that, unless they have more than they need, they are bound to retain what is only necessary for the upkeep of their home, and should in no way squander it on indulgences.
47. Christians should be taught that they purchase indulgences voluntarily, and are not under obligation to do so.
48. Christians should be taught that, in granting indulgences, the pope has more need, and more desire, for devout prayer on his own behalf than for ready money.
49. Christians should be taught that the pope’s indulgences are useful only if one does not rely on them, but most harmful if one loses the fear of God through them.
50. Christians should be taught that, if the pope knew the exactions of the indulgence-preachers, he would rather the church of St. Peter were reduced to ashes than be built with the skin, flesh, and bones of the sheep.
51. Christians should be taught that the pope would be willing, as he ought if necessity should arise, to sell the church of St. Peter, and give, too, his own money to many of those from whom the pardon-merchants conjure money.
52. It is vain to rely on salvation by letters of indulgence, even if the commissary, or indeed the pope himself, were to pledge his own soul for their validity.
53. Those are enemies of Christ and the pope who forbid the word of God to be preached at all in some churches, in order that indulgences may be preached in others.
54. The word of God suffers injury if, in the same sermon, an equal or longer time is devoted to indulgences than to that word.
55. The pope cannot help taking the view that if indulgences (very small matters) are celebrated by one bell, one pageant, or one ceremony, the gospel (a very great matter) should be preached to the accompaniment of a hundred bells, a hundred processions, a hundred ceremonies.
56. The treasures of the church, out of which the pope dispenses indulgences, are not sufficiently spoken of or known among the people of Christ.
57. That these treasures are not temporal are clear from the fact that many of the merchants do not grant them freely, but only collect them.
58. Nor are they the merits of Christ and the saints, because, even apart from the pope, these merits are always working grace in the inner man, and working the cross, death, and hell in the outer man.
59. St. Laurence said that the poor were the treasures of the church, but he used the term in accordance with the custom of his own time.
60. We do not speak rashly in saying that the treasures of the church are the keys of the church, and are bestowed by the merits of Christ.
61. For it is clear that the power of the pope suffices, by itself, for the remission of penalties and reserved cases.
62. The true treasure of the church is the Holy gospel of the glory and the grace of God.
63. It is right to regard this treasure as most odious, for it makes the first to be the last.
64. On the other hand, the treasure of indulgences is most acceptable, for it makes the last to be the first.
65. Therefore the treasures of the gospel are nets which, in former times, they used to fish for men of wealth.
66. The treasures of the indulgences are the nets which to-day they use to fish for the wealth of men.
67. The indulgences, which the merchants extol as the greatest of favours, are seen to be, in fact, a favourite means for money-getting.
68. Nevertheless, they are not to be compared with the grace of God and the compassion shown in the Cross.
69. Bishops and curates, in duty bound, must receive the commissaries of the papal indulgences with all reverence.
70. But they are under a much greater obligation to watch closely and attend carefully lest these men preach their own fancies instead of what the pope commissioned.
71. Let him be anathema and accursed who denies the apostolic character of the indulgences.
72. On the other hand, let him be blessed who is on his guard against the wantonness and license of the pardon-merchant’s words.
73. In the same way, the pope rightly excommunicates those who make any plans to the detriment of the trade in indulgences.
74. It is much more in keeping with his views to excommunicate those who use the pretext of indulgences to plot anything to the detriment of holy love and truth.
75. It is foolish to think that papal indulgences have so much power that they can absolve a man even if he has done the impossible and violated the mother of God.
76. We assert the contrary, and say that the pope’s pardons are not able to remove the least venial of sins as far as their guilt is concerned.
77. When it is said that not even St. Peter, if he were now pope, could grant a greater grace, it is blasphemy against St. Peter and the pope.
78. We assert the contrary, and say that he, and any pope whatever, possesses greater graces, viz., the gospel, spiritual powers, gifts of healing, etc., as is declared in I Corinthians 12 [:28].
79. It is blasphemy to say that the insignia of the cross with the papal arms are of equal value to the cross on which Christ died.
80. The bishops, curates, and theologians, who permit assertions of that kind to be made to the people without let or hindrance, will have to answer for it.
81. This unbridled preaching of indulgences makes it difficult for learned men to guard the respect due to the pope against false accusations, or at least from the keen criticisms of the laity.
82. They ask, e.g.: Why does not the pope liberate everyone from purgatory for the sake of love (a most holy thing) and because of the supreme necessity of their souls? This would be morally the best of all reasons. Meanwhile he redeems innumerable souls for money, a most perishable thing, with which to build St. Peter’s church, a very minor purpose.
83. Again: Why should funeral and anniversary masses for the dead continue to be said? And why does not the pope repay, or permit to be repaid, the benefactions instituted for these purposes, since it is wrong to pray for those souls who are now redeemed?
84. Again: Surely this is a new sort of compassion, on the part of God and the pope, when an impious man, an enemy of God, is allowed to pay money to redeem a devout soul, a friend of God; while yet that devout and beloved soul is not allowed to be redeemed without payment, for love’s sake, and just because of its need of redemption.
85. Again: Why are the penitential canon laws, which in fact, if not in practice, have long been obsolete and dead in themselves,—why are they, to-day, still used in imposing fines in money, through the granting of indulgences, as if all the penitential canons were fully operative?
86. Again: since the pope’s income to-day is larger than that of the wealthiest of wealthy men, why does he not build this one church of St. Peter with his own money, rather than with the money of indigent believers?
87. Again: What does the pope remit or dispense to people who, by their perfect repentance, have a right to plenary remission or dispensation?
88. Again: Surely a greater good could be done to the church if the pope were to bestow these remissions and dispensations, not once, as now, but a hundred times a day, for the benefit of any believer whatever.
89. What the pope seeks by indulgences is not money, but rather the salvation of souls; why then does he suspend the letters and indulgences formerly conceded, and still as efficacious as ever?
90. These questions are serious matters of conscience to the laity. To suppress them by force alone, and not to refute them by giving reasons, is to expose the church and the pope to the ridicule of their enemies, and to make Christian people unhappy.
91. If therefore, indulgences were preached in accordance with the spirit and mind of the pope, all these difficulties would be easily overcome, and indeed, cease to exist.
92. Away, then, with those prophets who say to Christ’s people, “Peace, peace,” where in there is no peace.
93. Hail, hail to all those prophets who say to Christ’s people, “The cross, the cross,” where there is no cross.
94. Christians should be exhorted to be zealous to follow Christ, their Head, through penalties, deaths, and hells.
95. And let them thus be more confident of entering heaven through many tribulations rather than through a false assurance of peace.

What can the Reformer teach us about revival?

The emphasis by Martin Luther and other Reformers on the ultimate authority of Scripture and the priesthood of all believers opened the way for all the great revivals of the modern era. Luther’s work broke the paralyzing hold of a religious hierarchy that claimed final authority over the people, quenched the work of the Holy Spirit in their midst, and confined Biblical knowledge to the priesthood. His emphasis on the priesthood of all believers unleashed the masses to pray and expect answers from God. If there had been no Luther, there would have been no Methodist revival, no Great Awakenings, no Cane Ridge, and no Pentecostal-Charismatic revival.

Luther’s Early Life

One of the monastic cells at the Augustinian Cloister in Erfurt, Germany where Luther lived from September 1505, until he left to take up his position as a professor at the University of Wittenberg in 1511. Few monks lived in such a cell permanently. Image: Paul T. McCain June 2006

Luther was born into a poor, peasant German family where he was taught to pray to God and the saints, to revere the church and the priests, and was told frightful stories about the devil and witches. One day, at the age of 22, he was caught outdoors in a terrible thunderstorm and feared for his life. In a state of panic, he made a vow to become a monk if his life was spared. True to his vow he entered the Augustinian monastery at Erfurt that same year of 1505.

As a monk, Luther’s chief concern was to become a saint and earn a place in heaven. He, therefore, observed the minutest details of discipline, living a very austere life and learning the principles of mystical prayer and meditation. His days were spent in reading and studying, prayer and fastings, night watches, and self-mortifications. His fellow monks held him up as a model of sanctity and envied his self-denial. He later said, “If ever a monk got to heaven by monkery, I would have gotten there.” However, in spite his austere lifestyle and many religious works he found no peace with God.

While a monk, Luther continued his studies and in 1507 he was ordained to the priesthood and celebrated his first mass. In 1511 he was sent to Wittenberg to be the professor of Bible at the newly formed university there, and, in the same year, he received his doctor of theology degree. He began to lecture in the vernacular on the books of the Bible and, to do so intelligently, he began to study the Bible in the original languages. It was while teaching through the New Testament, particularly Romans and Galatians, that Luther began to see the truth of justification through faith in Jesus alone.

Martin Erdmann, The Millennial Controversy in the Early Church (Eugene, OR: Wipf and Stock Publishers, 2005), 228 pages.

Martin Erdmann’s text is a worthy contribution to the study of biblical and patristic eschatology (doctrine of the Last Things). With an educational background in both church history and New Testament, Erdmann utilizes all of his academic skills in investigating the reasons for and consequences of the shift from premillennialism to amillennialism in the patristic era of the church. His thesis is that this shift, however understandable, had negative consequences and flew in the face of apostolic tradition and proper exegesis of Scripture.

Erdmann begins by assessing the primary source of Christian millenarianism, namely Jewish apocalyptic. He discusses various works and condenses their purpose and message, and their collective bearing and influence upon the biblical book of Revelation. This introduces the second chapter, which begins with a survey of millennial options: postmillennialism, which sees the earthly millennium as preceding the return of Christ; amillennialism, which spiritualizes the millennium and usually designates it as the current time of the church; and premillennialism, which sees the earthly millennium as commencing immediately after the return of Christ to earth. Premillennialism is further sub-divided into historic premillennialism, reflective of the traditional premillennial perspective, and dispensational premillennialism, the more recent (1830’s AD) addition to premillennial thought containing the distinctive doctrine of the secret pretribulational rapture of the church as the first of a two-part second advent of Christ and the sharp exegetical division between national Israel and the church. The second part of this chapter is an exegesis of Revelation 20:1-10, the flagship text of millennialism of any kind. Erdmann argues fairly persuasively for a premillennial position, without designating either the historical or dispensational variety.

Chapter three offers an overview of the hermeneutical principles employed by the early church fathers, those Christian leaders immediately following the apostles. The fathers read the Scriptures through a Christological lens, seeing all of Scripture as pointing to Christ and therefore interpreted rightly only through him. They held to the necessity of the work of the Holy Spirit in interpretation, and they recognized both the literal interpretation and deeper spiritual meanings of the sacred texts, with the latter being reined in from speculation by the former.

Erdmann spends the next several chapters contrasting two different hermeneutical schools in the early church, those of Antioch and Alexandria. The Antiochene school preferred a literal interpretation of Scripture wherever possible while the Alexandrian school opted for the allegorical approach. Erdmann argues for the superiority of the literal approach and shows how the Antiochene school was rigorously premillennial. He cites Justin Martyr and the author of the Epistle of Barnabas, among others, as demonstrating this “Asiatic” premillennial tradition, and defends the view that this is the school of thought which stems from the Apostle John, the traditional author of Revelation. It was the Alexandrians, Erdmann argues, under the leadership of Clement and especially Origen, which allegorized Scripture and thus advocated an amillennial perspective over against the premillennialism of the early church. It was Augustine, Erdmann rightly contends, that solidified this amillennial perspective in the church and, respected teacher that he was, sounded the death knell for premillennial thought in the church for over a thousand years.

David Martin, Pentecostalism: The World Their Parish (Oxford: Blackwell Publishers Ltd., 2002), 197+xviii pages, ISBN 9780631231219.

How is Pentecostalism shaping the world? David Martin’s thesis is the sociological argument that Pentecostalism functions to advance modernism through the process of secularization. Secularization does not mean a loss of faith, but a reconfiguration of faith in non-traditional ways. Martin’s work is a sweeping survey of the place of Pentecostalism in a global context.

Pentecostalism is a diverse and complex global phenomenon. As a movement, it advocates pluralism in Latin America. In Africa, it encourages a volunteerism that represents a form of secularization that separates church from state, gives priority to territory over community, while rejecting traditional hierarchies and legitimizations. Nevertheless, Pentecostalism does not promote the moral values of modernity.

Martin is selective in his examination of global Pentecostalism. He pays homage to Pentecostalism in North America, the spiritual roots of the movement, and then quickly shifts to Europe. Pentecostalism replicates Methodism, insists Martin, especially in its entrepreneurship and adaptability, lay participation and enthusiasm, but also in its splintering and schisms. Still, it offered more equality to blacks and women, despite later racist and patriarchal attitudes. Curiously, Pentecostalism was more successful in North America than Britain, possibly because class distinctions were more fixed in England.

The African context is different than Latin America, argues Martin, in that both Catholicism and anti-clericalism were imported from France while the British colonial powers ruled indirectly. In this context Pentecostalism is viewed as subverting traditional power structures by allowing Africans to share in the benefits of modernity as seen through the lens of spirituality. In contrast to the African independent churches, which blend African and Christian spirituality, Pentecostalism renounces adapting African religious symbols into Christian spirituality, but pursues social mobility, freedom and advancement. Pentecostal conversion, claims Martin, contrasts helplessness with empowerment, in which people without material wealth gain equality and worth. Like Latin America, women are encouraged to participate in leadership and are encouraged to take pride in their achievements. Church offers a place to find stable husbands who are peaceable and respectful. Pentecostals are encouraged to become individuals, thereby loosening traditional family ties.