by Athanasios Bardis
Martin Luther’s Spirituality
Martin Luther leaves a profound legacy centered on upholding the Word of God in matters of life and godliness. He believed that faith in Christ drives every aspect of piety. Understanding and trusting the Bible requires the Holy Spirit’s illumination. Only the law of the Spirit of life can set a person free in Christ Jesus. Only those who are indwelled by the Spirit of God can walk in the Spirit, as noted in Romans 8:1-11.
Luther emphasized two key points: First, the human will is bound and lacks both the ability and desire to truly seek God. Second, human reason cannot lead to a saving knowledge of God, nor can it adequately explain the nature and Word of God. Christians are called to read and study the Scriptures, placing their trust in God’s words rather than human logic. The Spirit always guides individuals to Christ through the inspired Word.
Observations on Luther’s Writings
Luther was very particular in emphasizing the principles of Sola Gratia, Sola fide Solus Christus, Soli Deo Gloria, and Sola Scriptura. People can only come close to God by grace alone through faith alone in Christ alone. Encountering Christ is not a mystical experience, but “an encounter with God’s Word mediated through the Holy Spirit.”[1] Human reason and human will are not the determining factors in spirituality. Undoubtedly, the doctrine of justification by faith was fundamental in Luther’s spirituality.
For Luther prayer was not a pious human work to please God but an act of total dependence upon God. Moreover, meditation on the text was “a close reading of the text,” not a mystical journey. Luther dismisses the monastic step of illumination altogether as nothing more than interpenetration into mystical knowledge mediated by human effort. External ritualism and monastic mysticism do not create faith nor introduce genuine spiritual practices.[2] A person can only enter the kingdom of God by grace alone through faith alone in Christ alone. The righteous continue to live by faith (Hab 2:4; Rom 1:17; Gal 3:11; Heb 10:38). For Luther, the key to spirituality and a Christian’s devotional life is a Christ-centred focus; an utter dependence upon Jesus Christ.
Faith in Christ makes a person conscious of his desperate need for divine mercy.[3] God allows trials and tribulations in life to strip believers of self-sustenance that results in self-righteousness. The life of discipleship is marked by continuous pressures and trials that help strip away self-righteousness from Christians. The spirituality of Luther was undoubtedly rooted in the gracious work of God. Living by faith in Christ liberates believers from a performance-based lifestyle. Instead, faith brings believers into a sweet union and communion with Christ. Additionally, it frees them from the fear of death and transforms the fear of eschatological judgment into a joyful anticipation of Christ’s return.
The gospel of Jesus Christ is the freeing and powerful message of salvation. Luther shifts the focus of excessive medieval introspection and doom to the “Christ of faith.”[4] Luther’s intense focus on Christ provides valuable devotional material. Luther’s clear approach encourages believers to pursue a deeper faith in the God of the Bible and urges them to appreciate the importance and role of faith in biblical spirituality.
In his letter to a friend, George Spenlein, Luther emphasizes the necessity of trusting solely in the righteousness of Christ to avoid the condemnation that comes from pursuing righteousness through the works of the law. Human efforts not only lead to nothing but amount to a heap of condemnation leading to despair. Luther opposed the monastic practices of vows, chastity, and poverty. Such practices do not make the soul righteous. Only the gospel has the power to set people free and lead them to righteousness by faith in Christ.[5]
Luther cautions Christians to anticipate conflict and resistance from the devil. This life is filled with trials, tears, and pain; however, Christ will continue His work in the lives of believers until it is complete (Philippians 1:6). The faithful are encouraged to rejoice even in temptations and to be wary of Satan’s strategy of isolation. Life should be lived within the community of believers. Since Christ has set an example for us, we are called to comfort and support one another in times of need. God has instituted life in the community of faith, the church, as a means of growth, protection, and nurture.
The Usefulness of Luther’s Writings
A striking characteristic of Luther’s spirituality is his exhibition and concern for pastoral care. He admonishes the idle, encourages the fainthearted, helps the weak, and is patient with people in need (1 Thess 5:14). Luther is keen to participate in other people’s lives. He upholds the promises of God in the Bible and encourages others with them. Consolation against despairing saints is a significant theme in Luther’s writings. Such parts can serve as both devotional and instructive material. Luther’s writings reflect his deep pastoral perspective and concern for people. He provides guidance that blends admonition, encouragement, and persuasion. Luther exhorts believers to avoid isolation and to practice “piety” in community. Isolation is detrimental and dangerous. The simplicity of the Reformer’s writings makes them easy to understand and provides a wealth of unique devotional material. However, they are not typically deep discourses aimed at fostering sensitivity in godly living. Instead, they serve as theological expressions of faith and practice.
In a society driven by materialism, where usury is prevalent and inflated rhetoric is seen as cleverness, Luther instructs the church to engage in good works for the glory of God. Christians must speak out against the excesses and usury of worldly systems that conflict with God’s purposes. The gospel should be the central focus of all these efforts. The primary concern for the people of God is to preach the Word and to demonstrate their faith through godly conduct.
Luther’s writings serve a particular purpose within a particular time in the history of the church. The Reformer’s writings emphasize that “Spirituality must never be esteemed above the Scriptures.”[6] Having the Word of God provides all we need for life and godliness. The author is careful to move away from a mystical ascent of the soul to a Word-mediated union with Christ.[7] Faith alone in Christ alone makes one truly free and releases the soul from the burdens of sin. Faith in Christ brings blessedness in the life of a believer.[8]
Martin Luther shows us from the Bible that works in the life of a believer are not meritorious; rather, they are but fruits of faith. In Luther’s words, “Good and righteous works will never make a good and righteous person, but a good and righteous person does good and righteous works.”[9] Such instruction is very helpful in discipling church members regarding the relationship between faith and works. It is a guard against self-righteousness and legalistic practices.
Luther provides practical examples of how to pray and addresses misconceptions about prayer. He encourages believers to continue praying, even if briefly. The examples he provides from the Lord’s Prayer illustrate how to pray through the Scriptures. He goes through petitions verse by verse, giving examples of how to pray. The instructions that he gives are not meant to be recited word for word but are illustrations of instruction and kindling for prayer. Godly contemplation prepares the heart for prayer and diminishes wandering thoughts. Prayer requires devotion and undivided attention. Luther upholds the roles of both the Word and the Spirit in prayer.
Luther was addressing specific issues, and many of his writings reflect fundamental truths and expressions of “the faith that was once for all delivered to the saints” (Jude 1:3). This material is highly useful for discipleship and instruction. Luther based his teachings on the principle of sola fide, and his spiritual guidance accurately conveys this concept.
Bibliography
Beeke, Joel R. Puritan Reformed Spirituality. Darlington: Evangelical Press, 2006.
Luther, Martin. Luther’s Spirituality. The Classics of Western Spirituality. Edited and Translated by Philip D. W. Krey and Peter D. D. Krey. New York: Paulist Press, 2007.
[1]Martin Luther, Luther’s Spirituality, The Classics of Western Spirituality, Edited and Translated by Philip D. W. Krey and Peter D. D. Krey (New York: Paulist Press, 2007), xiv.
[2]Ibid., 57.
[3]Joel R. Beeke, Puritan Reformed Spirituality (Darlington: Evangelical Press, 2006), 384.
[4]Luther, Luther’s Spirituality, 46.
[5]Ibid., 71.
[6]Ibid., 51.
[7]Ibid., 74.
[8]Ibid., 79.
[9]Ibid., 83.