Martin Luther and the German Reformation

This lecture deals with Elector Frederick III of Saxony, called the Wise (1463, reigned 1486-1525) and his relationship to his favorite hunting lodge Lochau (since 1572 Annaburg).
Frederick the Wise, Elector of Saxony from 1486 to 1525, is one of the most influential historical figures not only in Central Germany, but also in Europe. With his support for the Augustinian hermit and Wittenberg university lecturer Martin Luther (1483-1546) his actions not only gained significance throughout Germany, but also had a worldwide impact.
It is remarkable how many decisive developments for the Reformation did not take place in Wittenberg, Torgau or Coburg, but at his favorite retreat, the Lochau Hunting Lodge: Here he already had a pre-Lutheran gospel in his bedchamber in 1509, here he heard the first sermons from Luther followers in 1519 and here he had the first writings of Luther acquired. First drafts of Luthers translation of the New Testament arrived throughout 1522 in Lochau, as well as the finished versions in September and December. In Lochau in 1523, he had his court chaplain and his court secretary lay out money as godfather of the local priest's child. In his hunting lodge he received the first Lutheran hymnal of Johann Walter in December 1524. And in Lochau he died 1525.
These events ensured that Frederick was remembered as an aged, cautious and thoughtfully withdrawn prince. But why did this extremely pious prince protect Luther?
This question and the special relationship to the Lochau hunting lodge can only be clarified if one takes a look at the youth of the prince, who helped shape politics not only in Central Germany but also in the Holy Roman Empire for almost four decades and was even elected Roman-German king for a day in 1519.
As a Renaissance prince, he also made outstanding contributions to the transfer of culture from south to north, the promotion of education and the expansion of the country - and Lochau is an example for his ambitions.

At the Second Leipzig Disputation in 1519, Martin Luther denied that 2 Maccabees could be entered into debate to serve as proof because it is not canonical. Was this always Luther's view on the Deuterocanon? This paper investigates Luther's written theological disputes from 1516 to 1520 to see whether Luther changed his mind on the Old Testament canon.

Served as a spiritual offering to a "blessed father" in the 16th century, "The Freedom of a Christian," written by Martin Luther, addresses the essence of the Christian life, delving into Luther's theological convictions regarding the Christian faith, liberty, and good works in the context of the doctrine of soteriology. Luther contends that Christian freedom is achieved solely through faith in Christ, with good results emanating as a consequence of genuine faith. The paper argues that while addressing doctrinal issues of soteriology, Luther's treatise also challenges ecclesiastical orders and hierarchies, taking a firm stand against indulgences and promoting the importance of faith over good works in pursuing true Christian liberty.

Bachelor thesis from 1989 (thesis supervisor Amedeo Molnár). An attempt to compare Luther, as we know him from his own texts and critical research, with how he was perceived -- and instrumentalized -- at the time when German and Czech nationalism began to awaken.

NATALIE KRENTZ I n the early morning of 10 December 1520, Martin Luther burned the papal bull Exsurge Domini ("Arise, O Lord") in front of the Elster gate in Wittenberg. This moment became a pivotal event in the German Reformation, representing for many the final and official separation of Luther and the Wittenberg reformers from the pope and the Roman Church. It also turned out to be decisive for the emergence of a new evangelical group identity. In Reformation histories of the nineteenth century, this scene is always described in a dramatic, colorful manner. Visual depictions of the event were among the most common Reformation motifs in historic paintings at that time. 1 Within the process of Protestant identity formation, the burning of the papal bull played and still plays an important cultural role in remembering the reformers' initial triumph over the papal church. This specific rendition of the founding myth became part of memory and memorialization for the Protestant community in later centuries, and as such, the narrative demonstrates a good example for the process of "forgetting plurality." Later confessional historians imagined the events of the early Reformation within their own contexts of distinction and identity formation, and the resulting historiography reshaped the initial plurality of perceptions of what happened on 10 December 1520. As the case of the burning of the papal bull shows, the shape and direction of this later confessional historiography, however, were strongly predetermined already by the contemporaries and the protagonists themselves. Focusing on these early roots of confessional memory, this essay explores the process of forming a confessional master narrative of the Reformation by

Míg a római katolikus Vargha Dezső 1889-es írásában a „ronda kloaka- művészet” egyik csimborasszójaként aposztrofálta e művet – a címben is jelzett szektárius dühvel vádolva –, addig annak kultúr történeti, történeti és művészeti hátterét áttekintve ki kell mondjuk: egy olyan korszakban, amelyben a képi nyelv érthetőbb volt, mint az írott szó, a mű szerzője-szerkesztője a legjobb kommunikációs csatornát választotta id. Lucas Cranach segítségével a Passional Christi und Antichristi össze állításakor.

En la película podemos observar como la iglesia es la mediadora del perdón de dios, y como Martin de Lutero, tras la corrupción que creo la iglesia romana y León decimo junto a sus codiciosos monjes recolectores, que prometían el perdón total de los pecados con solo comprar un papel (indulgencias). En el siglo XVI, el vaticano se dedicaba a vender salvación y perdón por medio de las indulgencias para que todos sus pecados sean absueltos de todo mal. Pienso al igual que Lutero, que la sociedad no tenía por qué pagar por salvarse a sí misma o a sus seres queridos, ya que la iglesia se apropiaba de la ingenuidad de los pobres para arrebatarles el dinero, es así como las indulgencias son el fraude más grande de la iglesia católica. Las indulgencias eran un engaño de la iglesia romana porque resulta la compra de un buen pedazo del paraíso, pero el vaticano explotaba principalmente a los estados alemanes ya que sus gobernantes no eran tan poderosos, tras la publicación de las 95 (tesis) que es la crítica en contra de los deshonestos, la consecuencia de esto fue la excomunión de la sociedad, ya que los ciudadanos dejaron de adquirir las indulgencias lo cual afecto mucho a roma. En esto podemos ver como las convicciones y fe de Martin de Lutero lo convirtieron en un reformador y líder en sus tiempos. Las indulgencias que salía a la luz por la iglesia era una forma de estafa para los más crédulos ya que les daba la esperanza de llegar al paraíso sin importar el acto que cometan

Tras un estudio preliminar sobre el autor y su obra, esta edición de 'Escritos políticos' reúne varios trabajos de Lutero, publicados entre 1520 y 1526, en los que el teólogo reformador aborda algunas cuestiones relativas a la autoridad y a la obediencia política desde la dimensión del hombre cristiano:  "A la nobleza cristiana de la nación alemana acerca de la reforma de la condición cristiana", donde Lutero derriba las «murallas» tras las que se había fortalecido el poder papal. "Sobre la autoridad secular: hasta dónde se le debe obediencia", escrito en el que expone la doctrina de los dos reinos. "Exhortación a la paz en contestación a los doce artículos del campesinado de Suabia", "Contra las bandas ladronas y asesinas de los campesinos" y "Carta sobre el duro librito contra los campesinos" , en los que Lutero justifica la negación de la resistencia desde su doctrina central de que la liberación del cristiano no significa una liberación política y temporal. "Si los hombres de armas también pueden estar en gracia", donde trata del oficio del soldado y analiza cuándo una guerra es justa.