Luther: Man Between God and the Devil [Paperback]

Professor Heiko A. Oberman (Author), Eileen Walliser-Schwarzbart (Translator)

Book Description

Publication Date: March 11, 2006

Written by one of the world's greatest authorities on Martin Luther, this is the definitive biography of the central figure of the Protestant Reformation.
"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"
"This is "the" biography of Luther for our time by the world's foremost authority."--Steven Ozment, Harvard University
"If the world is to gain from Luther it must turn to the real Luther--furious, violent, foul-mouthed, passionately concerned. Him it will find in Oberman's book, a labour of love."--G. R. Elton, "Journal of Ecclesiastical History"

Editorial Reviews

From Publishers Weekly

In Oberman's startling portrait of Martin Luther, we meet an obstinate monk of volcanic temperament, for whom Christ and the Devil were equally real. "Luther proclaimed the Last Days, not the modern age," asserts this University of Arizona history professor. The rebellious monk, we learn, called himself doctor, preacher, or professor, but never "reformer," and never spoke of his movement as the "Reformation." His achievement lay in "horizontalizing" Christian ethics by proclaiming that good works are crucial for survival in a threatened world. This weighty study gives full attention to aspects of Luther's career that other biographers have sought to minimize, such as his savage attacks on Jews and his scatological invective against the Devil. Oberman brings us closer to the real Luther. Illustrated.
Copyright 1989 Reed Business Information, Inc. --This text refers to an out of print or unavailable edition of this title.

From Library Journal

Oberman believes that we can best understand Martin Luther as a man of the Middle Ages who believed that he was literally involved in a mortal struggle with the devil incarnate and that the pope was the Antichrist of the Last Days. The original German edition of this brilliant, sympathetic psychobiography of the father of the Reformation won the Historischer Sachbuchpreis, a special prize given the outstanding historical work of the decade 1975-85. Walliser-Schwarzbart's English translation is smooth and unobtrusive, and the illustrations supplement the text admirably. Highly recommended for readers willing to meet Oberman's intellectual and theological challenges.
- Richard S. Watts, San Bernardino Cty. Lib., Cal.
Copyright 1990 Reed Business Information, Inc. --This text refers to an out of print or unavailable edition of this title.

See all Editorial Reviews

Product Details

• Paperback: 400 pages
• Publisher: Yale University Press (March 11, 2006)
• Language: English
• ISBN-10: 0300103131
• ISBN-13: 978-0300103137
• Product Dimensions: 5.5 x 0.9 x 8.3 inches
• Shipping Weight: 15.2 ounces (View shipping rates and policies)
• Average Customer Review: 4.1 out of 5 stars  See all reviews (15 customer reviews)
• Amazon Best Sellers Rank: #93,871 in Books (See Top 100 in Books)
  • #4 in Books > Biographies & Memoirs > People, A-Z > ( L ) > Luther, Martin
  • #14 in Books > Christian Books & Bibles > Protestantism > Lutheran

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14 of 15 people found the following review helpful

5.0 out of 5 stars Luther presented in the late-medieval/early-modern context March 17, 2004

By C. Jenkins

Format:Hardcover

In Heiko Oberman's Luther: Man between God and the Devil, the reader is introduced to Martin Luther, a man who is arguably one of the most important historical figures of the two preceding millennia. In the book, Oberman traces Luther's life from his birth (born November 10th, 1483) to his death (February 18th, 1546), and he ably sketches the cultural, religious, and political environment that surrounded this turbulent era of reformation and revival. While Oberman presents a lucid portrait of the great Wittenberg Reformer, his chief contention throughout the book is that Luther can only be understood in light of the late-medieval worldview that (among other things) took the insidious (and tangible) machinations of the Devil seriously. For Luther, Oberman argues, the Devil was a constant adversary, and Luther detected his influence in nearly every facet of life - from the great to the mundane. It is this late-medieval worldview that provides the crucial background information for properly understanding the complex persona of Martin Luther the monk, professor, reformer, husband, and father.

The book begins by outlining the political and religious environment that preceded the decisive break between Luther and Rome. Politically, there was growing resentment by the German princes (and populace) toward what was perceived as Roman arrogance and world-hegemony. This antagonism towards Rome, coupled with an increasing nationalistic-patriotic fervor among Germans is especially evident in Luther's political manifesto, Address to the Christian Nobility of the German Nation, published in 1520.... Oberman also demonstrates that from a religious perspective, the age preceding and extending into the era of reformation was one in which church reform was eagerly expected and sought after (particularly in and among the various monastic movements - a situation which proved to be a critical influence on the young monk Luther). The wealthy and powerful Church of Rome with its hierarchical structure found itself the object of increasing disdain among those who noted the striking contrast between the power and wealth of the Roman church and the meek and lowly Jesus. It was in this context of political and religious instability that Luther and his criticism of church praxis (particularly the scandal of indulgences) eventually grew into church-wide revolt and an ultimate break with the Roman See. Further, as a result of the Roman curial reaction to his challenges, Luther came to regard the Roman hierarchy (and eventually everyone who opposed him theologically) as inspired by the Devil. Against this backdrop, Oberman demonstrates that it is easy to understand how Luther could so vociferously oppose both church and state (i.e., the Emperor) - for Luther it was a confrontation between God and the Devil. Additionally, as Oberman traces Luther's development toward his great "reformation breakthrough," he notes the critical influence that Luther's hermeneutic played in his doctrinal formulations. For Luther, even before his decisive turning point, he emphasized that there was a center to biblical theology - Christ crucified. In order to interpret Scripture properly and to hear its message, it had to be interpreted from its center. In other words, "What proclaims Christ" becomes the final point of reference for Scriptural exegesis. With a Christo-centric hermeneutic, Oberman argues that Luther's "reformation breakthrough" comes once he "breaks" with the medieval tradition associating the "righteousness of God" as something disbursed by the church and contingent upon human merit, and he associates this concept with the righteousness that Christ grants to all freely as a gift. Oberman also argues that it was Luther's explosive personality, coupled with his ever present sense of the Devil's influence on world events which eventually led to 1) his endorsement of the massacre of the peasants during their revolt, 2) his refusal to unite with those reformers who did not believe in the real presence in the elements of communion, and 3) his strong renunciation of Jews in his later years. Oberman concludes his book by painting a more personal portrait of Luther, examining his relationship with his wife, his children, and his friends, and demonstrating that Luther was a passionate (and often irascible) man who understood all of life (including his intimate relationships) as lived before God and challenged by the Adversary.

This is a well-written book that draws the reader into Luther's world and helps those of us who come from a different era (and consequent worldview) to better understand the environment which produced the reformation and the man who was so pivotal in its implementation. Oberman's thesis concerning Luther's late-medieval outlook is compelling, and he demonstrates throughout the book (by direct citation) how this insight better explains the man and his actions. To substantiate his points, he cites Luther's own words, and the words of his contemporaries, which consistently reinforce Oberman's main thesis. As a whole, the book is an interesting read, made even more so by the fascinating pictoral illustrations that are scattered throughout the book, and which communicate the spirit of the age through pictures (many of which reinforce Oberman's thesis that the conflict was seen primarily as a conflict between God and the Devil). Read more ›

10 of 10 people found the following review helpful

5.0 out of 5 stars Indeed, a "Remarkable [ and Erudite ] Study" on the times, writings, and complex persona of Martin Luther October 15, 2006

By Gabriel E. Borlean VINE™ VOICE

Format:Paperback

The New Yorker calls this book a "Remarkable Study"

Okay, so this is the first biography of Luther that I have ever read. My previous knowledge of who was the "great Reformer" is from movies, religious literature quotes, preachers talking about church history and Reformation - a very limited view on the complexity of the Martin Luther's persona. The image on the cover is of Luther as Junker Jörg, Martin's moniker while hiding in the Wartburg castle after the papal excommunication.

For anyone intersted in seriously getting a good-enough grasp of who Martin Luther was and the times the he lived in, look no further. Oberman 's expectation of his work has had its effect on me - I am more interested in reading Martin Luther's original works.

The reason why I selected this to be my first biography on Luther is for a couple of reasons:

1) it is a book used by some Lutheran seminaries,
2) the author has used original sources and also German scholarly works for his research (his chapter notes alone span 23 pages)
3)wrote and published the first printing in German, and
4) the author has been true to his mission stated in the preface to "grasp the main in his totality - with head 'and' heart."

My impression, as I was slowly making my way through the book (underlining and writing notes), is that the author really understands the times in which Luther lived. I really felt that the author took me back to the early 1500's, central medieval Europe (aka Holy Roman Empire). Thus this book is not about exploring the "Catholic" or "Protestant," or even the "modern" Luther (although they are encountered in the book) but understanding Martin Luther as the man between God and the Devil.... For Luther the work of the Devil was as real as the work of God; and he thought that the times he lived in were leading to the apocalyptic End Times.

Oberman, does an excellent job at showing the reader how Luther came to "discover the Gospel" again (who knew that the first book Luther taught as a professor of theology were the Psalms?) and understand "the righteousness" of God (not as a legalistic monk anymore but as a free Christian living by grace thru faith in Jesus Christ). The author understands well the climate of the late Medieval times: historical events (and the power struggles that played a role in the birth and the survival of the Reformation), theological disputes (not only between Rome and Luther, but also amongst the various reformers and European scholars), cultural and social barometer (how monks were viewed, what the lives of the peasants was, the medival superstitions that prevailed, etc.), and much, much more.

While the book has a tendency to read like a textbook, the author is not afraid to explore all aspects of the life and character of Luther and follows Luther in three stages:
1) the national, medieval, and Luther's familial atmosphere of "The Longed-for Reformation" (the word "reformation" at the time was as widely used as the word "democracy" is in our modern western times),
2) "The Unexpected Reformation" (even the Catholic theologian Hans Kueng admits that this church-dividing effect could have been prevented if the issue of indulgences and the charges against them would have been taken seriously by the pope and his legates), and
3) "The Reformation in Peril" (the debates amongst reformers about the meaning of Baptism and the Eucharist; Luther vs. Erasmus; Luther's inflamatory writtings against the 3 "enemies" of God: pope, revolting peasant, and Jews; his marriage to a nun being a medieval taboo and Luther's secret advice for bigamy to a prince; and more).

In conclusion, this erudite study will present all aspects of the life, writings, and complex persona of Martin Luther (who interestingly did not see himself as a "reformer" but rather as a preacher, evangelist, and doctor of theology, accordig to Oberman). It is not a work that will exagerate the virtues or biases seen in Martin Luther, but that will challenge the reader to understand the preacher and Wittenberg doctor of theology in the context of his times with the implications that his life and writings have on our modern times.

The brilliant research that Oberman has done brings to light many factoids that were both interesting and surprising to me. I will not spoil the fun and let you find out for yourself what these surprising factoids are. :-) Read more ›

5 of 5 people found the following review helpful

5.0 out of 5 stars Excellent One Volume Intellectual Biography March 15, 2010

By B. Marold HALL OF FAMETOP 100 REVIEWER

Format:Paperback|Amazon Verified Purchase

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. Read more ›