21 of 27 people found the following review helpful:
4.0 out of 5 stars
Enlightening & thought provoking, but not for a light reader, September 5, 1999
By A Customer
Having had to read this for a college class, I approached it with a certain resignation, but found that my Lutheran background was at first helpful in understanding the context, and then made more clear in comprehending the "big picture." Erickson proposes some unusual connections, but in light of our increasing knowlege of what makes people "tick," it is not too farfetched. Given that the reformation was a significant watershed in the political, religious and ethical world, it is worthwhile to have a better understanding of who this guy (Luther)was, and what could have pushed him from devoted Catholic priest to the impetus for a massive schism. It was more than the sold indulgences, and understanding what had influenced his life as a child, as well as what continued to influence him as a reformer, made more clear the personality and motivations, the heart and mind of the man who opened the church to the common man. With that opening, the "church" was no longer on such a pedestal, the priest was no longer too elevated for common folk, and subsequently, the progress of the Renaissance was inevitably, though slowly, available to all, rather than the select few. A man of such importance deserves to be understood.
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11 of 14 people found the following review helpful:
5.0 out of 5 stars
A pioneering work in psychohistory, January 11, 2005
This review is from: Young Man Luther (Paperback)
This is Erikson's breakthrough work in psychohistory. He reads the inner conflicts of Luther and connects them convincingly with great historical events. In this particular case he chooses a historical figure whose violence in some way undermines and contradicts the very religious vocation his life is built upon. Erikson shows how the revolutionary Luther in conflict with his own violent father and himself turns against the world of corrupt medieval indulgence- laden Catholicism and uses his own personal energy and story to create a powerful change in history, the Reformation.
This is an admirable piece of theorizing and research combined and a fascinating read.
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3.0 out of 5 stars
Poorly Organized, But Interesting Read, January 31, 2012
Young Man Luther, by Erik H. Erikson examines significant events in Martin Luther's youth. Erikson pays special attention to religious events during this period. This monograph's intended audience is professional historians and psychologists. The purpose of this text is to use Freudian psychoanalysis to explain Martin Luther's progression from a young man to the leader of the Protestant Reformation.
Erikson's central thesis is that Luther's protracted identify crisis caused his development into a radical religious leader. Erikson bases this argument on several events in Luther's life that reveal a severe and unresolved crisis. The first of these events occurs when Luther is in his early twenties. Eventually, Erikson traces this crisis back to the anal stage of psychosexual development. When, well into his adulthood, Luther partially resolved this identity crisis he was able to overcome his timidity and realize his potential. Erikson uses several primary sources, but he relies most heavily upon the writings of Martin Luther.
While Erikson does not explicitly state the time period covered, this book examines events that take place in the late 1400s and early 1500s. Subjects discussed include the social and religious aspects of Martin Luther's life. There are no graphic aides included in this text. This book is organized into eight chapters. In the first chapter, Erikson explains the purpose of this text and his methodology. Specifically, he states that he is going to use psychoanalytic theory and his own clinical experiences with young people to construe Luther's childhood, on which there are very few records.
Erikson examines Luther's "fit in the choir" in the second chapter. In brief, the "fit in the choir" refers to an episode where Luther fell out of a choir and exclaimed, "It isn't me" or "I am not." The beginning of this chapter discusses the historiography of this event. Catholic scholars, for instance, cited this outburst as proof that Luther was an agent of the devil. Others claim that this story is wholly fallacious. Erikson, however, places great importance on this event. He claims that in this "fit," Luther revealed his severe identity crisis.
In the third and fourth chapters, Erikson discusses the evolution of this identity crisis during, what he describes as, "Luther's childhood." This crisis begins in the anal stage of psychosexual development when Luther begins to fear and resent his father. These unhappy feelings would only begin to be shed when Luther left home for school. Eventually, when Luther defied his father and joined the church, Erikson argues that the Catholic Church took the place of his father. Thus, Luther's resentment for his father fueled his conflict with the Catholic Church.
The fifth and sixth chapters examine Luther's young adulthood and the transformation of his identity crisis. The first significant event that leads to the end of his anal-retentive crisis, argues Erikson, is Luther's spiritually unsuccessful attempt to become a monk. Erikson describes Luther's ordination this way for two reasons. First, he attempted to leave the ceremony in a fit of anxiety. Second, his father never gave him his permission. Nonetheless, Luther's act of joining the church enabled him later to overcome his anal-retentive nature. This occurred when Luther found an outlet for his thoughts in lecturing. Thus, Luther's childhood identity crisis was somewhat resolved in that his personality transformed from retentive to expulsive. He now had an outlet for his once repressed thoughts.
Erikson discusses Luther's adulthood. While this chapter reads much more like an empirical study of Luther's life in the beginning, Erikson also mentions Luther's continuing psychological ailments. Chief among these was the anxiety he had over the religious reformation that he started. Luther worried and continually sought reassurance that he was correct in his beliefs. Erikson claims that this adult crisis originated from Luther's imperfect solution to his childhood identity crisis. He had now assumed the role of his father. Like his father, who dominated him and rebuked his decisions, now he was admonishing his rebellious followers for doing what they believed he preached. In the eighth chapter, Erikson briefly summarizes his argument.
This book accomplishes its purpose of applying psychoanalysis to Martin Luther's life. However, this reviewer is not convinced that Luther's identity crises solely explain his rise to greatness. First, this thesis largely ignores the influence of culture on Luther's development.
Second, psychoanalysis as a therapeutic methodology has been largely discredited as sexist and non-scientific. So, to apply this theory in an explanatory fashion using limited evidence on a historical figure, seems to exceed plausibility. Third, some of Erikson's interpretations of primary sources seem to be completely subjective. This text also suffers from Erikson's inability to write clearly and concisely. Nonetheless, this review would recommend this book due to its significance to the field of psychohistory.
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