Sárospataki Füzetek 21. (2017)
2017 / 2. szám - ARTICLES-STUDIEN - INTERCULTURAL DIALOGUE SINCE THE AGE OF THE REFORMATION-INTERKULTURELLER DIALOG SEIT DER REFORMATION - Gosker, Margriet: Erős vár a mi Istenünk: 500 years of protestantism in the netherlands in ecumenical perspective
Margriet Gosker German Nation.19 It was already obvious that the ecclesial hierarchy did not listen to his complaints. Consequently, Luther now approached the political leadership and asked the secular authorities to support him in his attempt to reform the church. If the church leadership did not wish to cooperate, there was only one way to proceed: the Reformation should be supported by ordinary believers, especially those who had influence and authority. Two months later came The Babylonian Captivity of the Church (October 1520).20 Here Luther was severely attacking the papacy. In his view, the pope and the Roman Curia misused their power by numerous unbiblical regulations and traditions, and were transforming church governance in a sacramental system of coercion and control. The papal absolutism also claimed a lot of privileges for its own sake. Then a third important text was published in November 1520: On the Freedom of a Christian, wherein Luther expressed the total freedom for every Christian life.21 A Christian is the most free of all and subject to no one, but at the same time the most humble servant of all and a servant of everyone. Martin Luther, a phenomenon Luther was a gifted writer. He wrote an endless stream of publications during his lifetime. He was a fascinating personality, a great theologian and a hard worker. He was spiritual and creative, he had a musical talent, he was intelligent and humorous, but, on the other hand, also quicktempered and obstinate. He had a rich vocabulary, a great faith and deep insights, but he was not diplomatic. Sometimes it would have been better if he had kept his mouth shut! He had a coarse tongue, had a difficult character and he did not make things easy for himself or others. With advancing years, things became worse than ever. The most interesting insights were discussed during meal-times. In Luther’s household, the meals were often shared by students, colleagues or visitors from abroad. These conversations (Table Talk) became world famous. Luther loved the good life, he was certainly not an ascetic. He had a gigantic self-awareness and a big ego. He had a phenomenal knowledge of the Bible, a wonderful way of preaching, and he gave fascinating lectures to his students. He had so many new thoughts and ideas. And what he said was heard indeed, not only in Wittenberg, but all over Europe. Almost everything he stated was immediately printed and distributed throughout Europe, thanks to the invention of the printing-press some decades earlier. It was also very helpful that, from 1516, everyone could use the National Post, which was founded in 1491. This gave ‘wings’ to the Reformation. 19 D. Timmerman: Aan de christelijke edelen van de Duitse natie, over het herstel van de christeli- jke stand (1520), in Selderhuis: Luther Verzameld, I, 211 -300. An den christlichen Adel deutscher Nation von des christlichen Standes Besserung, WA 6,404-469. 20 H. J. Selderhuis: De Babylonische gevangenschap van de kerk (1520), in Selderhuis: Luther Verzameld, I, 301 -407. De captivitate Babylonica ecclesiae praeludium Martini Lutheri: Von der babylonischen Gefangenschaft der Kirche, VIA 6,497-573. 21 C. Boerke: De vrijheid van een christen (1520), in Selderhuis: Luther Verzameld, I, 408-451, Von der Freiheit eines Christenmenschen, WA 7,49-73. 34 Sárospataki Füzetek 21, 2017-2
