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Luther: Man Between God and the Devil
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Review
"This remarkable study, combining learning, realism, and literary adroitness, brings us close to Luther. Above all, it conveys Luther's power: the intensity of his faith, the coherence of his thought, the force of his personality."―New Yorker"A brilliant account of Luther’s evolution as a man, a thinker, and a Christian. . . . Every person interested in Christianity should put this on his or her reading list."—Lawrence Cunningham, Commonweal"When Martin Luther challenged the ruling powers of his time, the movement he initiated changed the social, political, intellectual and religious structures of western history. But what did Luther intend, and what did he actually accomplish? Heiko Oberman, internationally recognized as one of the most distinguished historians of the Reformation, addresses these questions in this readable book. Presenting a vivid portrait of a man too often portrayed as a saint or a devil, Oberman shows how Luther—passionate, courageous and stubborn—simultaneously aroused fierce loyalty in his admirers and violent antagonism among his enemies."—Elaine Pagels"This is the biography of Luther for our time by the world’s foremost authority."—Steven Ozment, Harvard University
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About the Author
The late Heiko A. Oberman was professor of medieval, Renaissance, and Reformation history at the University of Arizona.
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Product details
Paperback: 400 pages
Publisher: Yale University Press; y First edition edition
Language: English
ISBN-10: 0300103131
ISBN-13: 978-0300103137
Product Dimensions:
5.2 x 1 x 8 inches
Shipping Weight: 15.2 ounces (View shipping rates and policies)
Average Customer Review:
4.3 out of 5 stars
25 customer reviews
Amazon Best Sellers Rank:
#661,597 in Books (See Top 100 in Books)
This biography is definitely a five star work. The minor criticisms I offer are really only observations that might benefit the potential reader.A strength of Oberman's book is the extensive depth he goes into on the factors which made Luther who he was. It really allowed me to see Luther as not just a singularly great man, although he was, but very much a creation of his time. This included the political and historical background of Germany, the educational developments which guided Luther in such a direction as to be able to question the scholastic basis for biblical interpretation.Oberman at times employs a dry analytical style unencumbered of much of a desire for storytelling. The theme of the book seems centered around the big ideas which Luther himself wrestled with. Chief among these is the role of the devil in the larger struggle of the church. Oberman tends to follow these ideas through time and so the biography overall has a somewhat disjointed non-linear feel to it, but I would not necessarily see this as a criticism because Oberman is not so much attempting to write a narrative of Luther's life, but rather to explore his thought. Whether this lack of dramatic storytelling adds or subtracts from the book I am not sure, because Oberman's focus is so concentrated on ideas rather than events. While Oberman does tend to jump around a bit chronologically, there is a timeline at the back of the book which is helpful.A definite plus is that Oberman does not dwell on the many unwarranted modern criticisms of Luther. In general, he addresses them quickly and dispatches them efficiently. The case of Luther's relationship to the Jews, however, is examined extensively. Oberman engages in a quite sensitive look at Luther and his attitude toward the Jews. He explains Luther's thinking and places him in the context of his time. Although clearly a sympathetic view of Luther, it is by no means an apologetic one. Oberman's retelling of the 1536 incident in which Josel von Rosheim sought Luther's intervention as a “friend of the Jews†illustrates the complexity of this topic. Luther was prone to strong invective against all perceived opponents of the gospel and Oberman acknowledges how the anti-Judaism of Luther could become “a pawn of modern anti-semitism.â€This book is a deep dive into Luther's thoughts, ideas, and inner struggles. In the process the man Luther is revealed. I highly recommend it.
Oberman, Heiko A., Luther, Man between God and the Devil, Translated by Eileen Walliser-Schwarzbart (New Haven, Yale University Press, 1989) Paperback edition published 2006. This is the third biography I have read of Luther, and it may be the best single volume `intellectual' biography, which deals a bit more with those currents which influenced his thought than some other volumes. In this regard, the closest comparison would be to Martin Luther by historian, novelist, and playwright Richard Marius. Both books virtually stop their story somewhere between 1525, the date of Luther's The Bondage of the Will, his most important theological work, and 1530, the date of the Marburg Colloquy, shortly before the death of Ulrich Zwingli. Oberman does carry on to touch the highlights of Luther's married life with Magdalena Luther. He even dedicates some time to Luther's frequent bouts of bad health, starting around 1518. This included the tragicomic incident where Luther felt he was on death's door, in 1537, due to a kidney stone, which prohibited him from passing water. Philipp Melanchthon, based on some astrological determination, suggested that he postpone a coach ride back to Electoral Saxony, his `motherland', for one day, since it was at the new moon. The bumpy carriage ride dislodged the stone, which passed. Then, Luther `almost drowned in his own water'. Oberman, like Marius, is very light on the political events in Luther's life. It does cover the desire for independence of the north German estates from Roman canon law and the Pope, which contributed to Luther's safety in the early years of his excommunication and ban. For a more complete, albeit a bit less deep picture of Luther's whole life, the standard source is Roland Bainton's Here I Stand, first published in 1950. I have not read Martin Brecht's three volume biography of Luther, but judging from the Amazon reviews on the volumes, that is the place to go if you want the full picture of Luther's life, times, and thought. One work Oberman discounts is Eric Ericson's Young Man Luther, which makes much of Luther's strict upbringing as a child of late medieval German middle class parents. In this vein, Oberman also discounts the influence of matters relating to the bathroom on Luther's thinking, even if Luther claimed that he got one of his breakthrough ideas in the bathroom while `hiding out' in the Wartburg castle of his protector, Elector Fredrick the Wise of Saxony. One thing I see for the first time here is the extent to which Luther had a distinct `potty mouth', at least in his polemical writings. Since it does appear in his own words, it is far easier to believe than the depiction of Mozart in an early scene in the play and movie, Amadeus by Peter Shaffer. Oberman tells us just enough about this style to let us believe this was not uncommon among writers of that age. The other side of the coin is that many reports on how Luther conducted himself at all the many diets, disputations, and lectures he attended indicate that he was quite the gentleman in person. One of the more interesting threads in Oberman's book is his trace of Luther's intellectual influences. It confirms what I have heard elsewhere that Luther was deeply influenced by the nominalist school of late Medieval philosophy. The foundation of that movement was the works of the Englishman, William of Occam. Oberman quotes Luther as saying "My master Occam was the greatest dialectician". This alliance with Occam's thought did not spring from sterile soil. Luther studied for several years at the University of Erfurt, which had one of the best Arts schools in German speaking lands. The Arts faculty at Erfurt was committed entirely to the nominalist way of thinking. But German nominalist thought did not come entirely from Occam. Heidelberg had Marsilius von Inghen and even more important from Tübingen was Gabriel Biel. Luther began at Erfurt just as new textbooks based on the nominalist teachings became available from Erfurt professors, Jodokus Trutfetter and Bartholomaeus Arnoldi. The foundations of Luther's whole point of view can be traced to his espousal of nominalism. The doctrine denied the existence of abstract ideas, as espoused, most famously, by Plato. Every `idea' such as `justice' or `salvation' was only a name, which owed its existence entirely to what we can experience with our five senses. Now where does that leave theology. The only eye-witness accounts we have of salvific events is the Bible's account of Jesus life, the direct experiences of Jesus, such as that of St. Paul, and of all writings which can be seen as precursors to that experience of Jesus. In other words, the Bible, both Old and New Testaments. Thus, Luther discards all theological doctrine which cannot be traced back to scriptural authority. One famous Lutheran statement is when he characterizes `reason' as the `devil's whore'. This is easily misinterpreted to a belief that Luther had no use for reason at all. This could not be more wrong. Luther clearly uses it to infer dogma from scripture. What Luther rejects is what will later be called `natural theology', theological principles deduced from a starting point outside scripture, such as René Descartes' famous `I think, therefore I am'. `Natural Theology' was practiced by the medieval schoolmen, especially Thomas Aquinas, as when he cites the five arguments for the existence of God. One of Luther's other major influences was St. Augustine, in whose name Luther's monastic order was founded. From Augustine, Luther's strong sense of being very near the `Last Days'. Augustine's City of God was written in troubling times, shortly after the fall of Rome in 410. Similarly, Europe had just gone through several generations of plagues in the fourteenth century, and the Ottoman empire was close to beating down the doors to both Italy (via Egypt) and Vienna. From this, Luther became intent on the notion of the Antichrist, and his identifying the Pope in Rome as that figure. To Luther, the authority of the Pope and of the Church councils may have been an even greater danger than reason. This is because, by their nature, the pronouncements go beyond scripture, and Luther was able to demonstrate how the Councils could not be `infallible' since they often disagreed with one another. One of the more interesting events in Luther's career is his clash with Desiderius Erasmus over freedom of the will. In many ways, one would expect Erasmus and Luther to be allies. Both were major linguistic and classical scholars, and Luther depended heavily on Erasmus new Greek edition of the New Testament. But where Luther championed Augustine, Erasmus' hero was Jerome. Where Erasmus was the leading light of the north European Renaissance, Luther was the vanguard of the Reformation. While Erasmus was the Epicurean, to whom controversy was distasteful, Luther was the immovable object, who ho controversy could budge. It's ironic that the controversy was due in part because they shared a common enemy, Hieronymus Aleander, the special papal legate to the Diet of Worms. `Aleander thought Luther incapable of electrifying the masses and far too stupid to have authored such erudite writings. The monk was nothing but a straw man for the person really pulling the strings. And there was only one person ingenious enough to initiate such an effective, dangerous campaign against Rome: Erasmus of Rotterdam.' Aleander woefully misjudged both men. For a superior single volume biography of Luther's ideas, this one is hard to beat.
A well done tome that focuses upon aspects of Luther's life that are glossed over or ignored. It give a clarity to who influenced him and how. Well written and an enjoyable read, especially for those who have read other biographies on the man.
If you know something about Luther already, this is a great book for going deeper into his story and theology. Very enlightening.
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