Luther, Martin. Luther's Works. Philadelphia: Fortress Press, 1971, 50:172–173; Bainton, Mentor edition, 263. Wriedt, Markus. "Luther's Theology," in The Cambridge Companion to Luther. New York: Cambridge University Press, 2003, 88–94. The American Edition ( Luther's Works) is the most extensive English translation of Luther's writings, indicated either by the abbreviation "LW" or "AE". The first 55 volumes were published 1955–1986, and a twenty-volume extension (vols. 56–75) is planned of which volumes 58, 60, and 68 have appeared thus far. His poor physical health made him short-tempered and even harsher in his writings and comments. His wife Katharina was overheard saying, "Dear husband, you are too rude," and he responded, "They are teaching me to be rude." [240] In 1545 and 1546 Luther preached three times in the Market Church in Halle, staying with his friend Justus Jonas during Christmas. [241]

Flung to the heedless winds". Hymntime. Archived from the original on 14 October 2013 . Retrieved 7 October 2012. In 1501, at age 17, he entered the University of Erfurt, which he later described as a beerhouse and whorehouse. [24] He was made to wake at four every morning for what has been described as "a day of rote learning and often wearying spiritual exercises." [24] He received his master's degree in 1505. [25] Luther as a friar, with tonsure Luther's accommodation in Wittenberg Thesis 55 of Tetzel's One Hundred and Six Theses. These "Anti-theses" were a reply to Luther's Ninety-five Theses and were drawn up by Tetzel's friend and former professor, Konrad Wimpina. Theses 55 & 56 (responding to Luther's 27th Thesis) read: "For a soul to fly out, is for it to obtain the vision of God, which can be hindered by no interruption, therefore he errs who says that the soul cannot fly out before the coin can jingle in the bottom of the chest." In The reformation in Germany, Henry Clay Vedder, 1914, Macmillan Company, p. 405. [1] Animam purgatam evolare, est eam visione dei potiri, quod nulla potest intercapedine impediri. Quisquis ergo dicit, non citius posse animam volare, quam in fundo cistae denarius possit tinnire, errat. In: D. Martini Lutheri, Opera Latina: Varii Argumenti, 1865, Henricus Schmidt, ed., Heyder and Zimmer, Frankfurt am Main& Erlangen, vol. 1, p. 300. ( Print on demand edition: Nabu Press, 2010, ISBN 978-1-142-40551-9). [2] See also: Herbermann, Charles, ed. (1913). "Johann Tetzel". Catholic Encyclopedia. New York: Robert Appleton Company.Poliakov, Leon. History of Anti-Semitism: From the Time of Christ to the Court Jews. (N.P.: University of Pennsylvania Press, 2003), 216. Luther consistently referred to himself as a former monk. For example: "Thus formerly, when I was a monk, I used to hope that I would be able to pacify my conscience with the fastings, the praying, and the vigils with which I used to afflict my body in a way to excite pity. But the more I sweat, the less quiet and peace I felt; for the true light had been removed from my eyes." Martin Luther, Lectures on Genesis: Chapters 45–50, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 8 Luther's Works. (Saint Louis: Concordia Publishing House, 1999), 5:326.

At first, "the pope demanded twelve thousand ducats for the twelve apostles. Albert offered seven thousand ducats for the seven deadly sins. They compromised on ten thousand, presumably not for the Ten Commandments". Bainton, Roland. Here I Stand: A Life of Martin Luther (Nashville: Abingdon Press, 1950), p. 75, online Reid, George (1908). Canon of the Old Testament. Vol.3. New York: Robert Appleton Co . Retrieved 7 October 2019. {{ cite book}}: |work= ignored ( help) From On War against the Turk, 1529, quoted in William P. Brown, The Ten Commandments: The Reciprocity of Faithfulness, Louisville, KY: Westminster John Knox Press, 2004, ISBN 0-664-22323-0, 258; Lohse, 61; Marty, 166. Hendrix, Scott H. (2015). Martin Luther: Visionary Reformer. New Haven, CT: Yale University Press. p.45. ISBN 978-0-300-16669-9. Luther sympathised with some of the peasants' grievances, as he showed in his response to the Twelve Articles in May 1525, but he reminded the aggrieved to obey the temporal authorities. [102] During a tour of Thuringia, he became enraged at the widespread burning of convents, monasteries, bishops' palaces, and libraries. In Against the Murderous, Thieving Hordes of Peasants, written on his return to Wittenberg, he gave his interpretation of the Gospel teaching on wealth, condemned the violence as the devil's work, and called for the nobles to put down the rebels like mad dogs:Lienhard, Joseph (1995). The Bible, the Church, and Authority. Collegeville, Minnesota: The Liturgical Press. p.59. Luther spoke out against the Jews in Saxony, Brandenburg, and Silesia. [234] Josel of Rosheim, the Jewish spokesman who tried to help the Jews of Saxony in 1537, later blamed their plight on "that priest whose name was Martin Luther—may his body and soul be bound up in hell!—who wrote and issued many heretical books in which he said that whoever would help the Jews was doomed to perdition." [235] Josel asked the city of Strasbourg to forbid the sale of Luther's anti-Jewish works: they refused initially but did so when a Lutheran pastor in Hochfelden used a sermon to urge his parishioners to murder Jews. [234] Luther's influence persisted after his death. Throughout the 1580s, riots led to the expulsion of Jews from several German Lutheran states. [236] Gerhard Loci Theologici, Locus de Morte, § 293 ff. Pieper writes: "Luther speaks more guardedly of the state of the soul between death and resurrection than do Gerhard and the later theologians, who transfer some things to the state between death and resurrection which can be said with certainty only of the state after the resurrection" ( Christian Dogmatics, 3:512, footnote 21). Luther wrote " Ach Gott, vom Himmel sieh darein" ("Oh God, look down from heaven"). " Nun komm, der Heiden Heiland" (Now come, Savior of the gentiles), based on Veni redemptor gentium, became the main hymn (Hauptlied) for Advent. He transformed A solus ortus cardine to " Christum wir sollen loben schon" ("We should now praise Christ") and Veni Creator Spiritus to " Komm, Gott Schöpfer, Heiliger Geist" ("Come, Holy Spirit, Lord God"). [166] He wrote two hymns on the Ten Commandments, " Dies sind die heilgen Zehn Gebot" and "Mensch, willst du leben seliglich". His " Gelobet seist du, Jesu Christ" ("Praise be to You, Jesus Christ") became the main hymn for Christmas. He wrote for Pentecost " Nun bitten wir den Heiligen Geist", and adopted for Easter " Christ ist erstanden" (Christ is risen), based on Victimae paschali laudes. " Mit Fried und Freud ich fahr dahin", a paraphrase of Nunc dimittis, was intended for Purification, but became also a funeral hymn. He paraphrased the Te Deum as " Herr Gott, dich loben wir" with a simplified form of the melody. It became known as the German Te Deum. The most important example of dogmatic influence in Luther’s version is the famous interpolation of the word alone in Rom. 3:28 (allein durch den Glauben), by which he intended to emphasize his solifidian doctrine of justification, on the plea that the German idiom required the insertion for the sake of clearness. But he thereby brought Paul into direct verbal conflict with James, who says (James 2:24), "by works a man is justified, and not only by faith" ("nicht durch den Glauben allein"). It is well known that Luther deemed it impossible to harmonize the two apostles in this article, and characterized the Epistle of James as an "epistle of straw," because it had no evangelical character ("keine evangelische Art"). [20]