Martin Luther and Modernity by Adam Morton

[Music] one of the persistent questions around Martin Luther concerns his relationship to modernity the various reformations of the 16 century were unquestionably important in shaping the modern world culturally and intellectually and no doubt Luther himself is a central figure in those events but what does his relationship to the modern world really consist in is he in some sense its father a major source of modern ideas and impulses or someone whose actions shattered the old medieval consensus and led us to today is he an essentially medieval figure even perhaps anti-modern engaged in a retrieval of tradition is he something else entirely what exactly stands out about his thinking in relation to what we call Modern and just what intellectual influence has he had to a very great extent how we answer these questions about Luther depends on the type of questions we posed to Luther what role we ask him to play in the stories we tell about ourselves and modernity which might not in the end have very much to do with the concerns that actually drove him and his thinking my goal in this video is not to be at all comprehensive on this issue but to describe some of the ways that modern interpreters of Luther have assimilated him to their own questions as well as some ways in which his thinking stands out from both these concerns and from his own historical background as well as some areas in which his influence has been overlooked and what a recovery of his thinking might still have to offer first I want to think about a common picture of Luther of which there are many versions this is the man with the hammer in his hand standing at the church door holding his thesis this is Luther the cultural icon a potent symbol not only in 19th century Germany where he was connected to an emerging nationalism but more broadly across the historically Protestant nations of Europe and North America this cultural icon has other aspects especially in Germany where Luther was conceived as the original Protestant family man as well as the original protest radical to this a variety of Legends become attached so that the same man somehow becomes the inventor of the Christmas tree and of the middle class family and of the angry Manifesto this picture is in many ways wildly inaccurate Luther didn't invent any of those things but it remains potent I think one of its consequences is that Luther the Theologian suffers in comparison his works in the viar critical Edition come to 127 vol volumes and more than 880,000 Pages already in Luther's own lifetime he was the subject of rumors and invented stories and today it's staggering just how many fake Luther quotes one can find online among theologians I'd argue he remains not only the most quotable his wit is extraordinary but also the most misquoted artistic renderings too can mislead us about Luther Luther's friendship with the uh Wittenberg court painter and sometimes city mayor Lucas kronic the Elder resulted in many accurate portraits of the reformer but sometimes an entirely different person appears labeled as Luther in image searches and even on book covers this is John stokesley the aggressively anti-reform Bishop of London probably mistaken for Luther just on account of his build and clothing but it's certainly not Luther so we have a Paradox here that a world historical figure of massive literary output remains to most obscure in his thinking and often buried under other people's images and ideas as the original Protestant his theology is seemingly overwritten by whatever one supposes a broadly or even ideally Protestant theology to be like this is a peculiar death for Luther to suffer because it comes as much at the hands of his wouldbe friends as it does at the hands of his enemies part of the trouble is the occasional nature of so much of Luther's writing alongside its sheer diversity and rhetorical Force there is no Lutheran Suma no institutes no obvious first stop on a textual Pathway to understanding the real Luther every scholar has instead to construct their own Road through his works and then they have to argue for the validity of just that road because no one is swallowing all of it histories of philosophy rarely treat Luther in any detail and usually don't even acknowledge much serious influence in another video in this series Robert Stern showed some of the lie in that tendency tracing aspects of Luther's thinking within German idealism but the philosophical influence stretches even further than that into the likes of Marx and forbach and Freud among many others in his Short history of German philosophy uh Victorio husley has little to say about Luther directly but in defending the project of a history of German philosophy he notes somewhat parenthetically that a quite separate history of Lutheran philosophy would in fact be a worthwhile project and yet Luther is rarely even considered as a philosopher in this Luther's literary accomplishment in terms of volume range and skill works against him as few have the patience to deal equally with Biblical commentaries Scholastic disputations sermons catechisms letters hymns outof context remarks over breakfast and various treatises and pmics let alone to sift out what what in these texts is actually from Luther's hand and most of it is and what might instead show the influence of students and various editors he leaves us with a vast hodgepodge of material with a complex internal development which isn't even wholly reducible to pre-reformation and post-reformation one commonly hears that Luther is not a very systematic Theologian and so by implication not terribly significant for those who might prize consistency or systematicity one is tempted either to give up and ignore Luther or to simplify him to fit one scheme or another so what happens if we bypass the angry man with the hammer and look more closely at the scholar who wrote the 95 thesis the account of Luther's Deeds on October 31st 1517 as posting the thesis on the door of the Wittenberg Castle Church comes to us via Luther's younger colleague Philip mangon who in fact wasn't hired at Wittenberg until the following year and so didn't actually witness this bit of the story if Luther indeed posted the thesis on the door as he may well have this was likely not in outward appearance a furious protest the door was more or less a community bulletin board and the thesis though provocative and numerous were an accepted form of invitation to academic debate written in Latin and rather than using Nails Luther would likely have glued them in place which deprives US of the sort of violent pounding of the hammer more certain than that he actually posted the thesis on that church door is that on this date he maed a copy of the 95 thesis to his ecclesiastical Superior the Archbishop Albert of Brandenburg the figure behind the Indulgence preaching that had provoked the thesis already this Luther shows a rare intersection of intellectual and spiritual influences one that would soon become all but impossible to duplicate originating from an upwardly mobile peasant background we might call his family emerging middle class this is a new thing in the early 16th century he was a frier of the obs observant augustinian order in Germany one of a number of rigorist and reformist observant branches of monastic orders that had Arisen over the previous Century or so and as such he was fully immersed in the monastic spiritual life typical of his order he had additional theological training as a priest and still more as a doctor of theology teaching at the University of whittenberg he also served as the provincial Vicor of his order in SA and theia overseeing a number of other monasteries his prior education at the University of afort had exposed Luther to a great deal of the nominalist philosophical tradition and Its Reflection In the so-called modern way or via madna of theology but it hadn't only exposed him to this tradition his teachers yokus Tru feder and bolus arnoldi Von usingin while self ident identifying as nominalists and they certainly were also recommended at least some to some extent The Works of Thomas aquinus and John dun scotus though I should add that Luther's familiarity with Thomas in particular is a disputed matter furthermore at erfort Luther became connected to wider humanist circles and developed a taste for classical literature he prized asop and Cicero he studied Lorenzo Vala and began to distinguish classical philosophy particularly Aristotle from its medieval elaborations Luther's time in Wittenberg beginning in 1508 added further Dimensions to his education in some early notes on Augustine from this and the following year he sounds much more like a neoplatonist than a nominalist God created humans in His image and likeness that is in his son who is the image and likeness of the father through whom all things are likenesses and images as indeed it is by truth that true things are true so by likeness are likenesses like thus by image are images images and thus truth is the form of truths likeness of likenesses and image of images the platonic metaphysics of participation is evident here and in some other early texts a fact much noted by certain modern interpreters in this time period he also studied the sentences of Peter Lombard a Gateway alongside Augustine into further study of various Church fathers to the extent their their Works were available to him and their Works were becoming available to Luther the early 16th century was a period of uh enormous growth in printing of various materials in these years he also began his serious biblical studies slowly developing Proficiency in Greek and Hebrew and these proficiencies grew over the rest of his career one further set of influences is Luther's engagement with varying forms of mystical theology these range from the bridal mysticism of Bernard of clairo which Luther much valued to the apophatic mystical Theology of pseudo dianus as well as significantly its successors in the medieval Rin Mystics especially Johan Toler and the anonymous author of a text Luther called the German theology or theologia deuts previously known by its Anonymous author the Frankfurter the resulting mix in Luther is an extraordinarily broad education comprising Scholastic classical patristic mystical and biblical sources in many ways it's just this mix that makes Luther difficult to classify most of his contemporaries and successors lacked training in one or more of the areas that Luther knew well as suggested by the early flowering of neoplatonism in Luther which would in time disappear ideas sometimes surface in his works and then reced from view or they will even come under condemnation at some point how seriously then should they be taken what is the real Luther one can easily look for and find complex mixes of opinion on Aristotle Plato pseudo dius and Augustine alongside both condemnations and obvious use of Scholastic method who other than Luther would write something as paradoxically named as the disputation against Scholastic theology using a classically Scholastic form to attack Scholastic method is he a traditionalist or a radical picking out where Luther's Center lies is a major challenge it may be helpful to think about interpretations of Luther through not only what questions they bring to him but which writings they favor there are strong connections between certain works of Luthers and one might say versions of Luther one very clear example of this is in the interpretation of Luther as the seminal figure of modernity such views both positive and negative often have a peculiar attachment to his Roman lecture Romans lectures of 1515 and 1516 the story of those lectures is a major part of the story of modern Luther scholarship the text of the Romans lectures was believed lost and it was therefore unknown until in the early 20th century the first few years of the century the Romans lectures were rediscovered in the Vatican archives by a Dominican named hinr denla now denla was an impressive scholar and he set himself to the task of finally coming to terms with Luther in a way that would overturn the dominant Protestant scholarship and so in volumes released between 1904 and 1906 um a work called Luther and Lutheranism in its initial development denla accomplishes a I don't know a carpet bombing destruction of Luther and his reputation Luther is immoral and unreliable and there are many accusations hurled at him in these works but what also can't be denied is that denla had access to texts that simply no one else at the time did he digs deeply into Luther and his sources particularly into the Romans lectures this early Catholic work on Luther early as a Catholic as a serious Catholic work on Luther not not quite like the uh pmics of the Reformation period uh this early work has followed several years later by uh the Jesuit Hartman gr's biography of Luther and in response to these very serious Catholic challenges the major Protestant theologians of the time are somewhat set on their back foot they have to muster a response and so a major project of Luther recovery and study results this becomes known in time as the Luther Renaissance and it it's ongoing from the first Decades of the 20th century in up to oh say maybe 1960 it's also an international project though initially centered in Germany it develops quite a different flavor in Scandinavia both the Luther Renaissance and Catholic criticism of Luther in the first half of the 20th century have their roots in the Theology of the those Romans lectures and other writings of the same time period roughly the mid to late 15 up to about early 1518 these writings include Luther's early Psalms lectures and such important disputation texts as the 95 thesis the disputation against Scholastic Theology and the heidleberg disputation this is a transitional and generative period in Luther's theology and just so it is quite difficult to pin down it is not unusual in this time period for Luther to try on a new idea or way of phrasing things for even sometimes as short as a matter of months and then discard it past some of the moral critiques that denla leveled which in the main do not hold up to scrutiny very well there is a concern in Catholic criticism of Luther that he is unstable lurching wildly between a pure individualism as a man who attempts to stand on his own consci against church and world and on the other hand a kind of total self Annihilation or negation as an example of the latter we can hear Luther in the Romans lectures God cannot become wise righteous true Brave good Etc in his words unless we believing in him and yielding to him confess ourselves to be unwise unjust untruthful weak evil in part this represents a Theology of humiliation or self- negation in which the sinner in an act of total self-abandonment is paradoxically thrown together with God this note of negation in the Romans lectures extends further in its application to God himself and so Luther writes and universally our affirmation of anything good whatsoever is hidden under its negation so that Faith may have its place in God who is negative Essence and goodness and wisdom and righteousness and cannot be possessed or touched unless by the negation of all our affirmatives the fear is that this shows a theology based in a radical form of negation or destruction which severs any connection between God and creation and does not permit the metaphysical or ecclesiological reality of the church and its sacramental life no doubt this is the destruction that Martin heiger working in the Heyday of the Luther Renaissance found appealing as an Avenue to his own destruction of Western metaphysics the links to early Luther are quite clear in heiger Luther in this light is therefore also Forerunner to a host of thinkers who Embrace such a negation in God and so perhaps he is how we arrive at an enervated and Godless modern world but Protestant Defenders found something else in those Romans lectures this is the Solitary Man Standing before God someone who finds not merely a new theology but a radically new kind of religious experience resigning oneself to hell and being thereby United with God's will Carl Hull the leading figure of the early Luther Renaissance leads the quest to ReDiscover and interpret Luther according to his religious breakthrough the so-called Tower experience consequently this turn the supposed moment of breakthrough and just what constitutes it has become a subsequent concern for Luther scholarship it's actually quite difficult to pinpoint any specific moment in Luther his account of this breakthrough is written decades later really at the end of his life it comes to in the uh the preface to the uh Latin edition of his uh of his writings in in 1545 and it seems to many scholars today that Luther has telescoped developments over several years into basically a par paragraph and so left a somewhat misleading impression of his own development this is perhaps not surprising who Among Us would accurately describe our intellectual development over the course of years decades later but an interpretation of Luther based on this notion of a singular religious experience has leaked even into New Testament studies as it seems to be this Luther this Luther of the uh of of of the intense personal religious experience of the momentary transformation uh perhaps this Luther read through the psychological portrait in Eric Ericson young man Luther this figure figures in Christ stendall famous essay the Apostle Paul and the introspective conscience of the West stendall was concerned that Paul not be read through Luther's experience but in fact it's not at all clear that even Luther is legible in this interpretation of his experience the real Luther might be quite different in any case this early 20th century Luther is undoubtedly constructed to Echo German Protestant concerns of the time period not just to answer Catholic scholarship but answer a host of other cultural and religious concerns there's definitely neocon and flavor to this stress on a transformative religious experience and this might not be true to Luther at all but as well we hear notes of bism Mar's culture comp against the Catholic church and the political and social situation of vimar Germany this Luther has something of the solitary hero of conscience to him a lonely man standing before Pope Emperor and God in a moment of Crisis stripped of everything however interesting this reconstruction it is important to recognize that the Theology of the Romans lectures while it contains many elements that would persist later in Luther's writing is in significant respects very short-lived within just a few years that theology ology of humiliation that extreme Act of self- negation which is at once the sort of exaltation of The Sinner into the will of God this is supplanted in Luther's Thinking by a quite different approach one of the things that's striking about efforts to find a truly modern Luther one who gives say a unique interpretation of religious experience or a Proto existentialist attitude or a radical negation of metaphysics that might be agreeable to Kant or to haiger is the degree to which these approaches are compelled to minimize Luther's connection to Medieval Christianity Luther is unquestionably critical of Scholastic Theology and particularly its Reliance on Aristotle the whole of Aristotle is to theology as darkness is to light Luther writes he has a special animus against the nikumaki and ethics and the notion that virtue or habit has anything at all to do with the sinner becoming good he is revisionist on the sacraments and the Liturgy and he is opposed to monastic vows and yet for all that Luther's grounding in medieval Theology and philosophy is undeniable while for a time he stops writing Scholastic style disputations this seems to have more to do with a curriculum revision at the University of Wittenberg spearheaded by Philip mangon than with any opposition to the method method when disputation returns to the curriculum in the 1530s Luther takes it up again with enthusiasm producing formal sets of disputation thesis both for his own purposes and as exercises for students replete with Aristotelian terminology and complex applications of medieval logic his understanding of bodies of his christology his take on the Trinity and his discussions of the biblical Cannon are all heavily indebted to Med debates and commentators in many respects it is far easier to read Luther as a medieval Theologian than as a Proto modern this has been the emphasis of a significant line of Luther Scholars from the 1960s on notably the late hio Oberman who did much to outline Luther's connection to the late medieval World more recently both Graham white and Richard cross have made important studies of Luther's logic and metaphysics which stress medieval and nominalist connections a more sophisticated critique of Luther from the roughly Catholic and often Anglo Catholic side holds him as unintentionally responsible for modernity in this view it is precisely Luther's debt to Medieval theology in its nominalist form which makes him suspect now when I say nominalism I mean this in its uh classical sense of a rejection of universals rather than appealing to Timeless universals to explain what things are uh so not just Concepts like truth and goodness but for example an essence of cat which makes all cats to be cats rather than this a strictly nominalist perspective would say that there are merely cats in the plural individual instances grouped together by convention by Bare words there is no essence of cat which they all share however not all medieval nominalism were so strict but they often show shades of variation and so classification of a thinker as a nominalist does not necessarily tell you precisely what their metaphysics were it is unquestionable that at times Luther terms himself a nominalist or a termist as he often says it or sometimes as an aist after William of aam all names for the same thing it is equally unquestionable that he differs quite strikingly from the major nominalists of the period on Central matters of theology God the sacraments the human will but let us Grant the point to some meaningful extent Luther was indeed a nominalist his attacks on virtue in the mode of Aristotle or Thomas serve as one kind of evidence of this as does his apparent rejection of metaphysical real realism John Milbank comes to a rather quick dismissal of Luther on the basis of that nominalism Brad Gregory's the unintended Reformation purports to account for the modern world as The Accidental offspring of Luther's maybe well intended but metaphysically flawed efforts as a nominalist and a voluntarist he reduces the good to a simple and arbitrary assertion of God's Will and leaves us exposed to the predation of capitalism and liberalism characteristic of these accounts is a very thin account of Luther over focusing on instances of nominalist logic and vocabulary results in something like attempting to project Luther's theology backwards from a set of Fairly abstract metaphysical principles principles which indeed are inferred rather than stated directly in his writings enormous sections of Luther's writings including his social ethics and many of his pronounced disagreements with the nominalists go unexamined Gregory in particular appears anxious to explain the modern world by way of Luther but fails to explain Luther at all at best he is cast as a kind of theological Black Swan event or negative Miracle what these accounts do not do is explain why a Luther might ever have come along in the first place or why anyone might have been primed to hear him when he did come along and since so many were primed to hear him since an event such as the heidleberg disputation attracted so much response from uh other theological voices of the time period this seems like a major deficiency in this historical approach now there are also attempts to interpret Luther's footing in the Medieval World more positively as a defender of an earlier and more authentic tradition one such line of interpretation originated from The Finnish scholar tuomo mana and developed against the backdrop of ecumenical conversations between Finnish Lutheranism and Russian Orthodoxy this is sometimes referred to as the new Finnish interpretation of Luther uh though now it's nearly 45 years old Mona's Insight that for Luther Christ is true truly present in faith that is that there is in faith a union of Christ and the believer is well supported it should be unobjectionable it's there in Luther however this is developed in order to emphasize a similarity between that sense of Union and the Orthodox doctrine of theosis and consequently Mona's account emphasizes those very early writings in which Luther sounds most neoplatonic and at some somewhat minimizes his connection with nominalism as well as modern residences whatever one makes of Luther's medieval background it is significant that his mature writings show features which just cannot be reduced to it in the wake of the short-lived Theology of humility of the mid 15 teens another theology emerges which is maintained and developed until the end of his life the category of promise looms especially large in this theology this focus on promise was particularly picked out uh by a German scholar named Oswald Byer uh beginning in the late 60s and early 70s and it has largely held up but it's been developed over the decades since then and not only by berer but to appreciate just what promise means for Luther we might return to a statement from the Romans lectures and a particular phrase that could easily go unnoticed there God cannot become wise righteous true Brave good Etc in his words unless we believing in him and yielding to him confess ourselves to be untrue unwise unjust weak evil why would Luther say justified in his words why would he not say God cannot become uh justified in his will or just emit the phrase entirely in fact already developing in Luther at this time is an unusual doctrine of God with a historically atypical description of God's hiddenness theologies which assert that God is to some extent unknowable or hidden are of course not unusual at all neither medieval nor petric theology nor indeed in platonism or in modernity in these theologies God's essential invis ability is a common place by contrast however Luther's Doctrine is of God's active hiding drawn from Isaiah 45:15 truly you are a God who hides himself this is not invisibility and it is not a Divine attribute as such nor is it a matter of a Conan numon as a limit to all of our knowing its nature is explored most especially in Luther's retort to likely his most intellectually modern opponent arasmus arasmus had challenged Luther on the question of free will in a work called the DI tribe and in 1525 Luther answers at one point arasmus voices the absurdity of holding that the same good God would both oppose and actively work the death of his people and yet he sees this as as a consequence of Luther's position rather than insisting that there is a way around this contradiction Luther jumps headlong into it when now Dia tribe perly asks does the good Lord deplore the death of his people which he himself Works in them for this really does seem absurd we reply as we have already said that we have to argue in one way about God or the will of God as preached revealed offered and worshiped and in another way about God as he is not preached not revealed not offered not worshiped to the extent therefore that God hides himself and wills to be unknown to us it is no business of ours around this distinction all talk of God thus splits into two not into the pseudo dionan analogical dance of affirmations and ever greater negations but into TR contrary wills and works this results among some interpreters in the accusation that Luther might be a Manan but he isn't that either because he insists throughout on the singular allw workking power of God and for Luther Christian faith consists in grasping the difference between these two um ways of of of of of approaching God God such that God will only be known where he Wills to be known and not otherwise so Luther again God must therefore be left to himself in his own Majesty for in this regard we have nothing to do with him nor has he willed that we should have anything to do with him but we have something to do with him in so far as he is clothed and set forth in his word through which he offers himself to us and which is the beauty and glory with which the psalmist celebrates him as being clothed now note that Luther does not say we know absolutely nothing about God apart from his word actually he doesn't say that at all but rather we are to have nothing to do with him apart from his word this is quite different God who is known in his word that is whose heart is known in his word or as the Romans lectures put it justified in his words is God as preached that is as promised to his people clothed and giving himself in his words just so it is God has called upon in prayer on the basis of This Promise God has sung in hymns on the basis of his words to us God has worshiped on the basis of that same life-giving promise apart from God actively turning towards sinners in his words and not merely any words for Luther allows that there are words of God that do not give us God's heart these are commands um but apart from God's turning toward sinners in his Word of Promise which is in fact what Luther means by that term gospel apart from this there is only God as hidden and God as hidden cannot be negotiated with so Luther writes but God hidden in his majesty neither deplores nor takes away death but works Life Death and All In All for there he has not bound himself by his word but has kept himself free over all things this is not simply lack of knowledge this is absolute omnipotence not as a possibility or as a hypothetical as the nominalists had it but as a simple and somewhat terrifying actuality God does all things here is no distancing of God from the horrors of reality no recourse to secondary causality or free will indeed here as Luther acknowledges no one can even distinguish between God and fate or chance or the Devil Himself in this respect the modern situation of godlessness seems very near at hand in Luther but with an all important distinction the last sort of cold comfort of atheism which is the denial of an all working absolute power who after all will kill me that is also removed the only answer to the absolute is that which comes from God himself God who hides in his Word of Promise and so opposes the naked God of sheer Majesty again Luther is extraordinarily blunt on this matter God does many things that he does not disclose to us in his word he also Wills many things which he does not disclose himself as willing in his word thus he does not will the of a sinner according to his word but he wills it according to that inscrutable will of his it is our business however to pay attention to the word and leave that inscrutable will alone for we must be guided by the word and not by that inscrutable will note that in speaking this way that the Christian must be guided by God's word and not his inscrutable will Luther has distanced himself entirely from the Spectre of voluntarism but likewise in identifying the driving focus of Christian Life In God's words his words as actually reach the ears and the bodies of Sinners not his inner being or Majesty not the Divine Essence Beyond sense and even intellect but in external voic even material words Luther has broken definitively with the platonic tradition this is a theology that is in the end neither realist nor nominalist now surely the concept of the Hidden God in modernity does owe something to Luther and that concept moves all over the place though in modern Expressions it never seems to carry through this particular distinction of Luthers between God in himself and in his words indeed for Luther the very point of the distinction is not to conceal some secret Council of God in which is true Holiness but precisely the oppos opposite to make God manifest to sinful humans in his Word of Promise the one who hears the good news of Jesus Christ receives the true God and what is more receives the whole God and so has no need to go looking about for anything hidden and can leave well enough alone Luther's elaborations of this theology intersect and to varying degrees Inspire quite a variety of modern Concepts though again the basic structure of Luther's theology is rarely ever duplicated in modern thought but we can see some of those intersections by looking briefly into how Luther develops this theology in a trinitarian direction God's hiding for Luther is not a withdrawal from the created world it is not absence but presence even overwhelming presence in the early chapters of his Genesis lectures beginning in the mid 1530s Luther repeatedly describes God's hiding in the things of creation and note that in the first instance for for Adam and Eve Luther deems this to be unpr problematic uh untroubled that this is a positive way of relating to God thus there is no doubt Luther writes that our first parents worshiped God early in the morning when the son was Rising by marveling at the Creator in the creature or to express myself more clearly because they were urged on by the creature Luther makes kind of an astonishing Association here between Pagan practices of sun worship and true faith in the Living God because for Adam and Eve God in the sun is as real as God in the flowers God in the sky God in their own bodies God in all the things that he has spoken but when this is Tainted by sin the situation changes rather radically God at that point hides so as not to be found in the things of creation not that God is not there but he is not available there he cannot be found there and the way that idolatry becomes a central human problem is a result of our sin and just this hiding as we will continuously grasp for God in his majesty where he has has not given himself and so make of one thing after another an idol this is what means to have God but without a promise and so next for Luther God hides in the Cross of Christ now this area of Luther's theology has been explored in considerable detail and by a number of interpreters and the phrase we often get here is God hidden subcontrary under the form of his opposite so it's a rather familiar bit of Luther but its relationship to this Divine hiddenness at large has often been poorly explained for the mature Luther this is not merely God assuming weakness out of compassion or a reaffirmation of the earlier Theology of humility this is a truly radical hiddenness in which God assumes bears and becomes sin itself in order to deal with it once and for all so here is Luther in his the e e e e e e e e e e e e e e e e e e e e e e e e e e e e

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Length: 58min 56sec (3536 seconds)

Published: Sat Apr 13 2024