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Taylor Sutherland

HY-451 Early Modern Germany

September 24, 2010

Short Paper Assignment

Martin Luther’s ideas in the assigned class readings touch on several ideals for

reform and change in dealing with the interpretation of the Word of God and faith in the

1500s. In the same general realm of ideas for reform, the ‘grievance literature’ assigned

in class touches on similar subjects and can be seen as a comparable call for reform,

although it predates Luther’s writings by more then a half century. (Manifestations 3)

Both selections of Luther and the ‘grievance literature’ touch on some of the same

subjects, such as church corruption concerns, and church practice reforms. Whilst the

differences are also apparent in that the ‘grievance literature’ has a distinct two-fold

purpose of both religious and social concerns, (Manifestations) while Luther focuses

primarily on the religious aspect of reform. (Freedom) Luther indeed seems to build off

some of the ‘grievance literature’s’ ideas in his writings such as church reform and

corruption, however there is also apparent difference in opinions as well, in terms of what

is trying to be accomplished through the writings.

Church corruption is a central concern in the selected readings in Manifestations

of Discontent in Germany on the Eve of the Reformation, as well as in the open letter to

Pope Leo X before the Freedom of a Christian selection. The idea that “the Holy Father,

the pope, and all of our princes have abandoned the task set them by God”

(Manifestations 7) is central in the argument built in the ‘grievance literature’. Certain

ideas in the Manifestations of Discontent of Discontent in Germany on the Eve of the

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Reformation predate Luther’s similar ideas for reform, such as the idea that Church

orders shouldn’t play a big role in “government of Christendom” since it wasn’t

specifically mentioned in the Scriptures. (Manifestations 9) Luther builds upon this idea

in reference to pulling his ideals from direct scripture and not from additional practices

not instituted by Jesus Christ himself. (Pagan 326) Luther goes forth in several of his

selected writings mentioning and condemning certain aspects of the Churches practices

as inventions or “accidents” of the Church. (Pagan 287) Indeed a good example of

Luther’s belief stemming from this idea of biblical literalism can be found in his writings

in Pagan Servitude of the Church on page 326 in reference to his denouncement of

Marriage as an official church sacrament. He begins the section with “There is no

Scriptural warrant whatsoever for regarding marriage as a sacrament” then goes on to say

that “Yet, no one calls marriage of unbelievers a sacrament.” His denouncement of

marriage as a sacrament due to lack of biblical reference has parallels in the ‘grievance

literature’ in the idea of letting priest take wives since their was a lack of biblical

evidence to deny such a right. (Manifestations 14)

The Catholic Church in general was first on the itemized list of reform

suggestions in Manifestations of Discontent in Germany on the Eve of Reformation to be

critiqued and relatively demonized. (Manifestations 1-19) However, the concerns in this

selection of the ‘grievance literature’ had a wider concern for church reform, which was

the social aspect of reform such as the cost of papal seals (Manifestations 9), the cost of

running a church (Manifestations 15), or the specific structure suggested for a Bishop’s

rule. (Manifestations 11) This differs from Martin Luther’s ideas for Church reform,

since he was far more concerned with the actual religious importance of reforming the
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church, and he even went as far to give up on the church itself for a time after deeming it

an impossible task to reform it (Freedom 47).

Early in the Manifestations of Discontent in Germany on the Eve of Reformation,

I found a statement said almost as a fact that Luther would have disagreed with, in which

the author says, “A reformation cannot succeed in the empire unless imposed by force

with the pain of punishment.” (Manifestations 6) Luther’s response to a statement such

as this would have referenced his belief of a two-fold man, spiritual and physical.

(Freedom 53) In Freedom of a Christian he goes on to remark that, “none of these things

touch either the freedom or the servitude of the soul” (Freedom 54) he says this in regards

to the inner and outer man, claiming that physical events do not affect the soul or

dealings with God. (Freedom 53-57) So Luther’s remark to the previously mentioned

statement from Manifestations would involve his belief that no physical works are

relevant, or necessary in the Reformation, or of dealings with God, only through spiritual

means can we do this. (Freedom 53-57)

The ‘grievance literature’ makes another general point in regards to serfdom and

slavery that Martin Luther would have disagreed with. In ‘Manifestations’ in the section

of ‘Justice and Punishment’ the author writes that it was an “outrage” that in Christendom

today you could claim someone as property, and that God had removed all bonds of us.

(Manifestations 24) Luther could have responded with the idea of the two-fold man,

claiming that a man could own your physical body, however there was nothing that a man

could do to own your inner-body, or soul. (Freedom 54) Even more closer to the point

would be Luther’s statement on the same page of, “It is evident that no eternal thing has

any influence in producing Christian righteousness or freedom, or in producing

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unrighteousness or servitude.” (Freedom 54) Therefore Luther would have disagreed with

‘Manifestations’, and said that there was no reason to do something about your outer-

man, you just need your inner-man for salvation. (Freedom 57)

In general there are many issues that the ‘grievance literature’ covers that Luther

picks up on in his writings, such as Church Corruption and biblical literalism in regards

to Christian religious practice. (Manifestations 6, 9) However, there are small differences

as well that seem to contrast between Luther and the ‘grievance literature’ such as

Luther’s more radical idea of the two-fold man and how external stimuli have no effect

on the soul. (Freedom 53-57) In comparison to the idea of needing violence for any kind

of reform to occur. (Manifestations 6) I could be said that ‘grievance literature’ blazed

the trail for Luther in terms of religious reform, but it is apparent from the readings

mentioned in this paper that Luther didn’t necessarily agree with all the ‘grievance

literatures’’ ideas, they both just happened to be writing for reform in a similar time, with

sometimes similar opinions regarding then current religious issues.