the Jews and their Lies to Julius Streicher, editor of the Nazi newspaper Der Stürmer, on his birthday in 1937; the newspaper described it as the most radically anti-Semitic tract ever published.[223] It was publicly exhibited in a glass case at the Nuremberg rallies and quoted in a 54page explanation of the Aryan Law by Dr. E.H. Schulz and Dr. R. Frercks.[224]
On 17 December 1941, seven Protestant regional church confederations issued a statement agreeing with the policy of forcing Jews to wear the yellow badge, "since after his bitter experience Luther had already suggested preventive measures against the Jews and their expulsion from German territory." According to Daniel Goldhagen, Bishop Martin Sasse, a leading Protestant churchman, published a compendium of Luther's writings shortly after Kristallnacht, for which Diarmaid MacCulloch, Professor of the History of the Church in the University of Oxford argued that Luther's writing was a "blueprint."[225] Sasse applauded the burning of the synagogues and the coincidence of the day, writing in the introduction, "On 10 November 1938, on Luther's birthday, the synagogues are burning in Germany." The German people, he urged, ought to heed these words "of the greatest antisemite of his time, the warner of his people against the Jews."[226]
"There is a world of difference between his belief in salvation and a racial ideology. Nevertheless, his misguided agitation had the evil result that Luther fatefully became one of the 'church fathers' of anti-Semitism and thus provided material for the modern hatred of the Jews, cloaking it with the authority of the Reformer."
At the heart of scholars' debate about Luther's influence is whether it is anachronistic to view his work as a precursor of the racial antisemitism of the Nazis.
Some scholars see Luther's influence as limited, and the Nazis' use of his work as opportunistic. Johannes Wallmann argues that Luther's writings against the Jews were largely ignored in the 18th and 19th centuries, and that there was no continuity between Luther's thought and Nazi ideology.[228] Uwe Siemon-Netto agreed, arguing that it was because the Nazis were already anti-Semites that they revived Luther's work.[229][230] Hans J. Hillerbrand agreed that to focus on Luther was to adopt an essentially ahistorical perspective of Nazi antisemitism that ignored other contributory factors in German history.[231]
Similarly, Roland Bainton, noted church historian and Luther biographer, wrote "One could wish that Luther had died before ever [On the Jews and Their Lies] was written. His position was entirely religious and in no respect racial."[232][233] However, Christopher J. Probst, in his book Demonizing the Jews: Luther and the Protestant Church in Nazi Germany (2012), shows that a large number of German Lutheran clergy and theologians during the Nazi Third Reich used Luther's hostile publications towards the Jews and their Jewish religion to justify at least in part the anti-Semitic policies of the National
Some scholars, such as Mark U. Edwards in his book Luther's Last Battles:
Politics and Polemics 1531–46 (1983), suggest that since Luther's increasingly antisemitic views developed during the years his health deteriorated, it is possible they were at least partly the product of a state of mind. Edwards also comments that Luther often deliberately used "vulgarity and violence" for effect, both in his writings condemning the Jews and in diatribes against "Turks" (Muslims) and Catholics.[235]
Since the 1980s, Lutheran denominations have repudiated Martin Luther's statements against the Jews and have rejected the use of them to incite hatred against Lutherans.[236][237] Strommen et al.'s 1970 survey of 4,745 North American Lutherans aged 15–65 found that, compared to the other minority groups under consideration, Lutherans were the least prejudiced toward
Jews.[238] Nevertheless, Professor Richard (Dick) Geary, former Professor of Modern History at the University of Nottingham, England, and the author of Hitler and Nazism (Routledge 1993), published an article in the magazine History Today examining electoral trends in Weimar Germany between 1928 and 1933. Geary noted, based on his research, that the Nazi Party received disproportionately more votes from Protestant than Catholic areas of Germany.[239]
Final years, illness and death Luther on his deathbed by Lucas Cranach the Elder CHAPTER 1. MAIN ARTICLE Luther had been suffering from ill health for years, including Ménière's disease, vertigo, fainting, tinnitus, and a cataract in one eye.[240] From 1531 to 1546 his health deteriorated further. The years of struggle with Rome, the antagonisms with and among his fellow reformers, and the scandal that ensued from the bigamy of the Philip of Hesse incident, in which Luther had played a leading role, all may have contributed. In 1536, he began to suffer from kidney and bladder stones, arthritis, and an ear infection ruptured an ear drum. In December 1544, he began to feel the effects of angina.[241]
His poor physical health made him short-tempered and even harsher in his writings and comments.
Katharina was overheard saying, "Dear husband, you are too rude," and he responded, "They are teaching me to be rude."[242] In 1545 and 1546 Luther preached three times in the Market Church in Halle, staying with his friend
Justus Jonas during Christmas.[243] His last sermon was delivered at Eisleben, his place of birth, on 15 February 1546, three days before his death.[244] It was "entirely devoted to the obdurate Jews, whom it was a matter of great urgency to expel from all German territory," according to Léon Poliakov.[245]
James Mackinnon writes that it concluded with a "fiery summons to drive the Jews bag and baggage from their midst, unless they desisted from their calumny and their usury and became Christians."[246] Luther said, "we want to practice Christian love toward them and pray that they convert," but also that they are "our public enemies ... and if they could kill us all, they would gladly do so. And so often they do."[247]
Luther's final journey, to Mansfeld, was taken because of his concern for his siblings' families continuing in their father Hans Luther's copper mining trade. Their livelihood was threatened by Count Albrecht of Mansfeld bringing the industry under his own control. The controversy that ensued involved all four Mansfeld counts: Albrecht,
Philip, John George, and Gerhard. Luther journeyed to Mansfeld twice in late 1545 to participate in the negotiations for a settlement, and a third visit was needed in early
1546 for their completion.
The negotiations were successfully concluded on 17 February 1546. After 8 a.m., he experienced chest pains.
When he went to his bed, he prayed, "Into your hand I commit my spirit; you have redeemed me, O Lord, faithful God" (Ps. 31:5), the common prayer of the dying. At 1 a.m. he awoke with more chest pain and was warmed with hot towels. He thanked God for revealing his Son to him in whom he had believed. His companions, Justus
Jonas and Michael Coelius, shouted loudly, "Reverend father, are you ready to die trusting in your Lord Jesus Christ and to confess the doctrine which you have taught in his name?" A distinct "Yes" was Luther's reply.
An apoplectic stroke deprived him of his speech, and he died shortly afterwards at 2:45 a.m. on 18 February 1546, aged 62, in Eisleben, the city of his birth. He was buried in the Castle Church in Wittenberg, beneath the pulpit.[248] The funeral was held by his friends Johannes
Bugenhagen and Philipp Melanchthon.[249] A year later, troops of Luther's adversary Charles V, Holy Roman Emperor entered the town, but were ordered by Charles not to disturb the grave.[249]
A piece of paper was later found on which Luther had written his last statement. The statement was in Latin, apart from "We are beggars," which was in German. The statement reads:
1. No one can understand Virgil's Bucolics unless he has been a shepherd for five years. No one can understand Virgil's Georgics, unless he has been a farmer for five years.
2. No one can understand Cicero's Letters (or so I teach), unless he has busied himself in the affairs of some prominent state for twenty years.
3. Know that no one can have indulged in the Holy Writers sufficiently, unless he has governed churches for a hundred years with the prophets, such as Elijah and Elisha, John the Baptist, Christ and the apostles. Do not assail this divine Aeneid; nay, rather prostrate revere the ground that it treads. We are beggars: this is true.[250][251]
The house where Luther died— perceived to be the one until 2004.[252] It was disclosed that Luther really died at Markt 56, nowadays the site of Hotel Graf von Mansfeld.
Cast of Luther's face and hands at his death, in the Market Church in Schlosskirche in Wittenberg, the site where Luther posted his Ninety Five Theses, is simultaneously his gravesite.
Luther's tombstone beneath the pulpit in the Castle Church in Wittenberg.
Close-up of the grave with inscription in Latin.
Legacy and commemoration Worldwide Protestantism in 2010.
In the 1530s and 1540s, printed images of Luther that emphasized his monumental size were crucial to the spread of Protestantism. In contrast to images of frail
Catholic saints, Luther was presented as a stout man with a "double chin, strong mouth, piercing deep-set eyes, fleshy face, and squat neck." He was shown to be physically imposing, an equal in stature to the secular German princes with whom he would join forces to spread
Lutheranism. His large body also let the viewer know that he did not shun earthly pleasures like drinking— behavior that was a stark contrast to the ascetic life of the medieval religious orders. Famous images from this period include the woodcuts by Hans Brosamer (1530) and Lucas Cranach the Elder and Lucas Cranach the Younger
Luther is honoured on 18 February with a commemoration in the Lutheran Calendar of Saints and in the Episcopal (United States) Calendar of Saints.
Church of England's Calendar of Saints he is commemorated on 31 October.
Martin Luther is honored in various ways by Christian traditions coming out directly from the Protestant Reformation, i.e. Lutheranism, the Reformed tradition, and Anglicanism. Branches of Protestantism that emerged afterwards vary in their remembrance and veneration of Luther, ranging from a complete lack of a single mention of him to a commemoration almost comparable to the way Lutherans commemorate and remember his persona.
There is no known condemnation of Luther by Protestants themselves.
Various sites both inside and outside Germany (supposedly) visited by Martin Luther throughout his lifetime commemorate it with local memorials. Saxony-Anhalt has two towns lawfully named after Luther, Lutherstadt
Eisleben and Lutherstadt Wittenberg. Mansfeld is sometimes called Mansfeld-Lutherstadt, although the state government has not decided to put the Lutherstadt-prefix in its official name.
Reformation Day commemorates the publication of the Ninety Five Theses in 1517 by Martin Luther; it has been historically important in the following European entities.
It is a civic holiday in the German states of Brandenburg, Mecklenburg-Vorpommern, Saxony, Saxony-Anhalt and Thuringia. Slovenia celebrates it due to the profound contribution of the Reformation to its culture. Austria allows Protestant children not to go to school that day, and Protestant workers have a right to leave work in order to participate in a church service. Switzerland celebrates the holiday on the first Sunday after 31 October. It is also celebrated elsewhere around the world.
• The Erlangen Edition (Erlangener Ausgabe: "EA"), comprising the Exegetica opera latina – Latin exegetical works of Luther.
• The Weimar Edition (Weimarer Ausgabe) is the exhaustive, standard German edition of Luther's Latin and German works, indicated by the abbreviation
"WA". This is continued into "WA Br" Weimarer Ausgabe, Briefwechsel (correspondence), "WA Tr"
Weimarer Ausgabe, Tischreden (tabletalk) and "WA DB" Weimarer Ausgabe, Deutsche Bibel (German • The American Edition (Luther's Works) is the most extensive English translation of Luther's writings, indicated either by the abbreviation "LW" or "AE".
The first 55 volumes were published 1955-1986, and CHAPTER 1. MAIN ARTICLE Various books of the Weimar Edition of Luther's works a twenty volume extension (vols. 56-75) is planned of which volumes 58, 60, and 68 have appeared thus far.
• Luther's Marian theology • Lutherhaus Eisenach • Martin Luther's Birth House • Propaganda during the Reformation • Theologia Germanica
[1] "Luther". Random House Webster's Unabridged Dictionary.
[2] Luther consistently referred to himself as a former monk.
For example: "Thus formerly, when I was a monk, I used to hope that I would be able to pacify my conscience with the fastings, the praying, and the vigils with which I used to afflict my body in a way to excite pity. But the more
I sweat, the less quiet and peace I felt; for the true light had been removed from my eyes." Martin Luther, Lectures on Genesis: Chapters 45-50, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol.
8 Luther's Works. (Saint Louis: Concordia Publishing [3] Ewald M. Plass, What Luther Says, 3 vols., (St. Louis:
CPH, 1959), 88, no. 269; M. Reu, Luther and the Scriptures, (Columbus, Ohio: Wartburg Press, 1944), 23.
[4] Luther, Martin. Concerning the Ministry (1523), tr. Conrad Bergendoff, in Bergendoff, Conrad (ed.) Works. Philadelphia: Fortress Press, 1958, 40:18 ff.
[5] Fahlbusch, Erwin and Bromiley, Geoffrey William. The Encyclopedia of Christianity.
Grand Rapids, MI: Leiden, Netherlands: Wm. B. Eerdmans; Brill, 1999–2003, [6] Tyndale's New Testament, trans.
William Tyndale in 1534 in a modern-spelling edition and with an introduction by David Daniell. New Haven, CT:
Yale University Press, 1989, ix–x.
[7] Bainton, Roland. Here I Stand: a Life of Martin Luther.
New York: Penguin, 1995, 269.
[8] Bainton, Roland. Here I Stand: a Life of Martin Luther.
New York: Penguin, 1995, p. 223.
[9] Hendrix, Scott H. "The Controversial Luther", Word & World 3/4 (1983), Luther Seminary, St. Paul, MN, p.
393: "And, finally, after the Holocaust and the use of his anti-Jewish statements by National Socialists, Luther's anti-semitic outbursts are now unmentionable, though they were already repulsive in the sixteenth century. As a result, Luther has become as controversial in the twentieth century as he was in the sixteenth." Also see Hillerbrand, Hans. "The legacy of Martin Luther", in Hillerbrand, Hans & McKim, Donald K. (eds.) The Cambridge
Companion to Luther. Cambridge University Press, 2003.
[10] Marty, Martin. Martin Luther. Viking Penguin, 2004, p.
Philadelphia: Fortress Press, 1985–93, 1:3–5.
[12] Marty, Martin. Martin Luther. Viking Penguin, 2004, p.
[13] Rupp, Ernst Gordon. "Martin Luther," Encyclopædia Britannica, accessed 2006.
[14] Marty, Martin. Martin Luther. Viking Penguin, 2004, pp.
[15] Marty, Martin. Martin Luther. Viking Penguin, 2004, p.
[16] Marty, Martin. Martin Luther. Viking Penguin, 2004, p.
[17] Marty, Martin. Martin Luther. Viking Penguin, 2004, p.
Philadelphia: Fortress Press, 1985–93, 1:48.
[19] "Google Books Archive of Martin Luther: His road to Reformation, 1483-1521 (By Martin Brecht)".
Luther: His road to Reformation, 1483-1521 (By Martin Brecht). Retrieved 14 May 2015.
[20] Schwiebert, E.G. Luther and His Times. St. Louis: Concordia Publishing House, 1950, 136.
[21] Marty, Martin. Martin Luther. Viking Penguin, 2004, p.
[22] Bainton, Roland. Here I Stand: a Life of Martin Luther.
New York: Penguin, 1995, 40–42.
[23] Kittelson, James.
Augsburg Fortress Publishing House, 1986, 79.
[24] Froom, Le Roy Edwin (1948). The Prophetic Faith of our Fathers. 2. Washington, D.C.: Review and Herald Publishing Association. p. 249.
[25] Froom 1948, p. 249.
[26] Bainton, Roland. Here I Stand: a Life of Martin Luther.
New York: Penguin, 1995, 44–45.
Philadelphia: Fortress Press, 1985–93, 1:93.
Philadelphia: Fortress Press, 1985–93, 1:112–127.
[29] Hendrix, Scott H. (2015). Martin Luther: Visionary Reformer. New Haven, CT: Yale University Press. p. 44.
ISBN 978-0-300-16669-9.
[30] Hendrix, Scott H. (2015). Martin Luther: Visionary Reformer. New Haven, CT: Yale University Press. p. 45.
ISBN 978-0-300-16669-9.
[31] "Johann Tetzel," Encyclopædia Britannica, 2007: "Tetzel's experiences as a preacher of indulgences, especially between 1503 and 1510, led to his appointment as general commissioner by Albert, archbishop of Mainz, who, deeply in debt to pay for a large accumulation of benefices, had to contribute a considerable sum toward the rebuilding of St. Peter's Basilica in Rome. Albrecht obtained permission from Pope Leo X to conduct the sale of a special plenary indulgence (i.e., remission of the temporal punishment of sin), half of the proceeds of which Albrecht was to claim to pay the fees of his benefices. In effect,
Tetzel became a salesman whose product was to cause a scandal in Germany that evolved into the greatest crisis (the Reformation) in the history of the Western church."
[32] (Trent, l. c., can. xii: "Si quis dixerit, fidem justificantem nihil aliud esse quam fiduciam divinae misericordiae, peccata remittentis propter Christum, vel eam fiduciam solam esse, qua justificamur, a.s.")
[33] (cf. Trent, Sess. VI, cap. iv, xiv) [34] Hillerbrand, Hans J. "Martin Luther: Indulgences and salvation," Encyclopædia Britannica, 2007.
[35] Thesis 55 of Tetzel's One Hundred and Six Theses. These "Anti-theses" were a reply to Luther's Ninety-five Theses and were drawn up by Tetzel's friend and former Professor, Konrad Wimpina. Theses 55 & 56 (responding to Luther's 27th Theses) read: "For a soul to fly out, is for it to obtain the vision of God, which can be hindered by no interruption, therefore he errs who says that the soul cannot fly out before the coin can jingle in the bottom of the chest." In, The reformation in Germany, Henry Clay Vedder, 1914, Macmillon Company, p. 405.
Animam purgatam evolare, est eam visione dei potiri, quod nulla potest intercapedine impediri. Quisquis ergo dicit, non citius posse animam volare, quam in fundo cistae denarius possit tinnire, errat. In: D. Martini Lutheri, Opera Latina: Varii Argumenti, 1865, Henricus Schmidt, ed., Heyder and Zimmer, Frankfurt am Main & Erlangen, vol. 1, p. 300.
(Print on demand edition: Nabu Press, 2010, ISBN 1142-40551-6 ISBN 978-1-142-40551-9). See also: Herbermann, Charles, ed. (1913). "Johann Tetzel". Catholic
Encyclopedia. New York: Robert Appleton Company.
[36] See Ludwig von Pastor, The History of the Popes, from the Close of the Middle Ages, Ralph Francis Kerr, ed., 1908, B. Herder, St. Louis, Volume 7, pp. 348–349.
[37] Krämer, Walter and Trenkler, Götz. "Luther," in Lexicon van Hardnekkige Misverstanden. Uitgeverij Bert Bakker, [38] Ritter, Gerhard. "Luther, Frankfurt 1985.
[39] Gerhard Prause "Luthers Thesanschlag ist eine Legende,"in Niemand hat Kolumbus ausgelacht. Düsseldorf, [40] Bekker, Henrik (2010). Dresden Leipzig & Saxony Adventure Guide. Hunter Publishing, Inc. p. 125. ISBN
9781588439505. Retrieved 7 February 2012.
Philadelphia: Fortress Press, 1985–93, 1:204–205.
[42] Spitz, Lewis W. The Renaissance and Reformation Movements, St.
Louis: Concordia Publishing House, 1987, [43] Wriedt, Markus. "Luther's Theology," in The Cambridge Companion to Luther. New York: Cambridge University
[44] Bouman, Herbert J. A. "The Doctrine of Justification in the Lutheran Confessions", Concordia Theological Monthly, 26 November 1955, No. 11:801.
[45] Dorman, Ted M., "Justification as Healing: The LittleKnown Luther", Quodlibet Journal: Volume 2 Number 3, Summer 2000. Retrieved 13 July 2007.
[46] "Luther's Definition of Faith".
[47] "Justification by Faith: The Lutheran-Catholic Convergence".
[48] Luther, Martin. "The Smalcald Articles," in Concordia:
The Lutheran Confessions. Saint Louis: Concordia Publishing House, 2005, 289, Part two, Article 1.
[49] Froom 1948, p. 243.
[50] Michael A. Mullett, Martin Luther, London: Routledge, 2004, ISBN 978-0-415-26168-5, 78; Oberman, Heiko, Luther: Man Between God and the Devil, New Haven:
Yale University Press, 2006, ISBN 0-300-10313-1, 192– [51] Mullett, 68–69; Oberman, 189.
CHAPTER 1. MAIN ARTICLE [52] Richard Marius, Luther, London: Quartet, 1975, ISBN [53] Papal Bull Exsurge Domine, 15 June 1520.
[55] "Luther meets with Cajetan at Augsburg". Reformation 500 - Concordia Seminary, St.
[56] "The Acts and Monuments of the Church - Martin Luther". exclassics.com. Retrieved 28 March 2016.
[60] Mullett, 92–95; Roland H. Bainton, Here I Stand: A Life of Martin Luther, New York: Mentor, 1955, OCLC [61] Marius, 87–89; Bainton, Mentor edition, 82.
[62] Marius, 93; Bainton, Mentor edition, 90.
[63] G. R. Elton, Reformation Europe: 1517–1559, London:
Collins, 1963, OCLC 222872115, 177.
[64] Brecht, Martin. (tr. Wolfgang Katenz) "Luther, Martin," in Hillerbrand, Hans J. (ed.) Oxford Encyclopedia of the Reformation. New York: Oxford University Press, 1996,
[65] Becking, Bob; Cannegieter, Alex; van er Poll, Wilfred (2016). From Babylon to Eternity: The Exile Remembered and Constructed in Text and Tradition. Routledge. p. 91.
ISBN 978-1-134-903863.
[67] Mullett (1986), p.25
"Life of Luther (Luther by Martin [69] Wilson, 153, 170; Marius, 155.
[70] Bratcher, Dennis. "The Diet of Worms (1521)," in The Voice: Biblical and Theological Resources for Growing Christians. Retrieved 13 July 2007.
[71] Reformation Europe:
1963, 53; Diarmaid MacCulloch, Reformation: Europe's House Divided, 1490–1700, London: Allen Lane, 2003, [72] Luther, Martin. "Letter 82," in Luther's Works. Jaroslav
Jan Pelikan, Hilton C. Oswald and Helmut T. Lehmann (eds), Vol. 48: Letters I, Philadelphia: Fortress Press, 1999, c1963, 48:246; Mullett, 133.
Revelation, had been exiled on the island of Patmos.
[73] Brecht, 2:12–14.
[74] Mullett, 132, 134; Wilson, 182.
[75] Brecht, 2:7–9; Marius, 161–62; Marty, 77–79.
[76] Martin Luther, "Let Your Sins Be Strong," a Letter From Luther to Melanchthon, August 1521, Project Wittenberg, retrieved 1 October 2006.
[77] Brecht, 2:27–29; Mullett, 133.
[78] Brecht, 2:18–21.
[80] Froom 1948, p. 261.
[81] Mullett, 135–36.
[82] Wilson, 192–202; Brecht, 2:34–38.
[83] Bainton, Mentor edition, 164–65.
[84] Letter of 7 March 1522. Schaff, Philip, History of the Christian Church, Vol VII, Ch IV; Brecht, 2:57.
[85] Brecht, 2:60; Bainton, Mentor edition, 165; Marius, 168– [86] Schaff, Philip, History of the Christian Church, Vol VII,
[88] Mullett, 141–43.
[89] Michael Hughes, Early Modern Germany: 1477–1806, London: Macmillan, 1992, ISBN 0-333-53774-2, 45.
[90] A. G. Dickens, The German Nation and Martin Luther, London: Edward Arnold, 1974, ISBN 0-7131-5700-3, 132–33. Dickens cites as an example of Luther's "liberal" phraseology: "Therefore I declare that neither pope nor bishop nor any other person has the right to impose a syllable of law upon a Christian man without his own consent".
[93] Jaroslav J. Pelikan, Hilton C. Oswald, Luther's Works, 55 vols. (St. Louis and Philadelphia: Concordia Pub. House and Fortress Press, 1955–1986), 46: 50–51.
[96] Andrew Pettegree, Europe in the Sixteenth Century, Oxford: Blackwell, ISBN 0-631-20704-X, 102–103.
[97] Erlangen Edition of Luther's Works, Vol. 59, p. 284
[99] Schaff, Philip, History of the Christian Church, Vol VII, Ch V, rpt. Christian Classics Ethereal Library. Retrieved 17 May 2009; Bainton, Mentor edition, 226.
[100] Scheible, Heinz (1997). Melanchthon. Eine Biographie (in German). Munich: C.H.Beck. p. 147. ISBN 3-406- [101] Lohse, Bernhard, Martin Luther: An Introduction to his
Life and Work,, translated by Robert C. Schultz, Edinburgh: T & T Clark, 1987, ISBN 0-567-09357-3, 32; [102] Brecht, 2:199; Wilson, 234; Lohse, 32.
[103] Schaff, Philip. "Luther's Marriage. 1525.", History of the Christian Church, Volume VII, Modern Christianity, The German Reformation. § 77, rpt. Christian Classics Ethereal Library. Retrieved 17 May 2009; Mullett, 180–81.
[104] Marty, 109; Bainton, Mentor edition, 226.
[105] Brecht, 2: 202; Mullett, 182.
[106] Oberman, 278–80; Wilson, 237; Marty, 110.
[107] Bainton, Mentor edition, 228; Schaff, "Luther's Marriage.
1525."; Brecht, 2: 204.
[108] MacCulloch, 164.
[109] Bainton, Mentor edition, 243.
[110] Steven Schroeder (2000). Between Freedom and Necessity: An Essay on the Place of Value. Rodopi. p. 104.
ISBN 978-90-420-1302-5.
[111] Brecht, 2:260–63, 67; Mullett, 184–86.
[112] Brecht, 2:267; Bainton, Mentor edition, 244.
[113] Brecht, 2:267; MacCulloch, 165.
Luther referred to the elector as an "emergency bishop"
[114] Mullett, 186–87; Brecht, 2:264–65, 267.
[115] Brecht, 2:264–65.
[117] Brecht, 2:251–54; Bainton, Mentor edition, 266.
[119] Mullett, 183; Eric W. Gritsch, A History of Lutheranism, Minneapolis: Fortress Press, 2002, ISBN 0-8006-3472-1, [120] Brecht, 2:256; Mullett, 183.
[121] Brecht, 2:256; Bainton, Mentor edition, 265–66.
[122] Brecht, 2:256; Bainton, Mentor edition, 269–70.
[123] Brecht, 2:256–57.
[126] Mullett, 186. Quoted from Luther's preface to the Small Catechism, 1529; MacCulloch, 165.
[128] Brecht, 2:273; Bainton, Mentor edition, 263.
[129] Marty, 123; Wilson, 278.
[130] Luther, Martin. Luther's Works. Philadelphia: Fortress Press, 1971, 50:172–73; Bainton, Mentor edition, 263.
[131] Brecht, 2:277, 280.
[132] See texts at English translation [133] Charles P. Arand, "Luther on the Creed." Lutheran Quarterly 2006 20(1): 1–25. ISSN 0024-7499; James Arne
Nestingen, "Luther's Catechisms" The Oxford Encyclopedia of the Reformation. Ed. Hans J. Hillerbrand. (1996) [134] Mullett, 145; Lohse, 119.
[135] Mullett, 148–50.
[136] Mullett, 148; Wilson, 185; Bainton, Mentor edition, 261.
Luther inserted the word "alone" (allein) after the word "faith" in his translation of St Paul's Epistle to the Romans, 3:28. The clause is rendered in the English Authorised
Version as "Therefore we conclude that a man is justified by faith without the deeds of the law".
[137] Lindberg, Carter. "The European Reformations: Sourcebook". Blackwell Publishing Ltd., 2000. pg. 49. Original sourcebook excerpt taken from "Luther's Works". St.
Louis: Concordia/Philadelphia: Fortress Press, 1955–86. ed. Jaroslav Pelikan and Helmut T. Lehmann, vol. 35. pgs. 182, 187–189, 195.
[138] Wilson, 183; Brecht, 2:48–49.
[139] Mullett, 149; Wilson, 302.
[141] Lohse, 112–17; Wilson, 183; Bainton, Mentor edition, [142] Daniel Weissbort and Astradur Eysteinsson (eds.), Translation—Theory and Practice: A Historical Reader,
Oxford University Press, 2002, ISBN 0-19- [143] For a short collection see online hymns [144] Christopher Boyd Brown, Singing the Gospel: Lutheran
Hymns and the Success of the Reformation. (2005) [145] "Waldzither – Bibliography of the 19th century". Studia Instrumentorum. Retrieved 23 March 2014. Es ist eine unbedingte Notwendigkeit, dass der Deutsche zu seinen
Liedern auch ein echt deutsches Begleitinstrument besitzt.
Wie der Spanier seine Gitarre (fälschlich Laute genannt), der Italiener seine Mandoline, der Engländer das Banjo, der Russe die Balalaika usw. sein Nationalinstrument nennt, so sollte der Deutsche seine Laute, die Waldzither, welche schon von Dr. Martin Luther auf der Wartburg im
Thüringer Walde (daher der Name Waldzither) gepflegt wurde, zu seinem Nationalinstrument machen. - Liederheft von C. H. Böhm (Hamburg, March 1919)
[146] "Flung to the heedless winds". Hymntime. Retrieved 7 [147] Robin A. Leaver, "Luther's Catechism Hymns." Lutheran Quarterly 1998 12(1): 79–88, 89–98.
CHAPTER 1. MAIN ARTICLE [148] Robin A. Leaver, "Luther's Catechism Hymns: 5. Baptism." Lutheran Quarterly 1998 12(2): 160–169, 170–
[149] Christoph Markschies, Michael Trowitzsch: Luther zwischen den Zeiten – Eine Jenaer Ringvorlesung; Mohr Siebeck, 1999; p. 215–219 (in German).
[150] Psychopannychia (the night banquet of the soul), manuscript Orléans 1534, Latin Strasbourg 1542, 2nd.ed.
1545, French, Geneva 1558, English 1581.
[151] Liber de Anima 1562 [152] D. Franz Pieper Christliche Dogmatik, 3 vols., (Saint Louis: CPH, 1920), 3:575: "Hieraus geht sicher so viel hervor, daß die abgeschiedenen Seelen der Gläubigen in einem Zustande des seligen Genießens Gottes sich befinden .... Ein Seelenschlaf, der ein Genießen Gottes einschließt (so Luther), ist nicht als irrige Lehre zu bezeichnen"; English translation: Francis Pieper, Christian
Dogmatics, 3 vols., (Saint Louis: CPH, 1953), 3:512:
"These texts surely make it evident that the departed souls of the believers are in a state of blessed enjoyment of God .... A sleep of the sould which includes enjoyment of God
(says Luther) cannot be called a false doctrine."
[153] Sermons of Martin Luther: the House Postils, Eugene F. A.
Klug, ed. and trans., 3 vols., (Grand Rapids, Michigan:
Baker Book House, 1996), 2:240.
[154] Weimarer Ausgabe 43, 360, 21–23 (to Genesis 25,7–10): also Exegetica opera latina Vol 5–6 1833 p. 120 and the English translation: Luther's Works, American Edition, 55 vols. (St. Louis: CPH), 4:313; "Sufficit igitur nobis haec cognitio, non egredi animas ex corporibus in periculum cruciatum et paenarum inferni, sed esse eis paratum cubiculum, in quo dormiant in pace."
[155] "Smalcald Articles, Part II, Article II, paragraph 12".
Bookofconcord.org. Retrieved 15 August 2012.
[156] "Smalcald Articles, Part II, Article II, paragraph 28".
Bookofconcord.org. Retrieved 15 August 2012.
[157] Gerhard Loci Theologici, Locus de Morte, § 293 ff. Pieper writes: "Luther speaks more guardedly of the state of the soul between death and resurrection than do Gerhard and the later theologians, who transfer some things to the state between death and resurrection which can be said with certainty only of the state after the resurrection" (Christian Dogmatics, 3:512, footnote 21).
[158] Article in the Berlinischer Zeitung 1755 in Complete Works ed. Karl Friedrich Theodor Lachmann – 1838 p.
59 "Was die Gegner auf alle diese Stellen antworten werden, ist leicht zu errathen. Sie werden sagen, daß Luther mit dem Worte Schlaf gar die Begriffe nicht verbinde, welche Herr R. damit verbindet. Wenn Luther sage, daß die Seele IS nach dem Tode schlafe, so denke er nichts mehr dabey, als was alle Leute denken, wenn sie den Tod des Schlafes Bruder nennen. Tode ruhe, leugneten auch die nicht, welche ihr Wachen behaupteten :c. Ueberhaupt ist mit Luthers Ansehen bey der ganzen Streitigkeit nichts zu gewinnen."
[159] Exegetica opera Latina, Volumes 5–6 Martin Luther, ed.
Christopf Stephan Elsperger (Gottlieb) p. 120 "Differunt tamen somnus sive quies hujus vitae et futurae. Homon enim in hac vita defatigatus diurno labore, sub noctem intrat in cubiculum suum tanquam in pace, ut ibi dormiat, et ea nocte fruitur quiete, neque quicquam scit de ullo malo sive incendii, sive caedis. Anima autem non sic dormit, sed vigilat, et patitur visiones loquelas Angelorum et Dei.
Ideo somnus in futura vita profundior est quam in hac vita et tamen anima coram Deo vivit. Hac similitudine, quam habeo a somno viventia." (Commentary on Genesis
– Enarrationes in Genesin, 1535–1545)"
[160] Blackburne A short historical view of the controversy concerning an intermediate state (1765) p121 [161] Gottfried Fritschel.
Zeitschrift für die gesammte lutherische Theologie und Kirche p.
Luther mit den Worten "anima non sic dormit, sed vigilat et patitur visiones, loquelas Angelorum et Dei" nicht dasjenige leugnen will, was er an allen andern Stellen seiner
[162] Henry Eyster Jacobs Martin Luther the Hero of the Reformation 1483 to 1546 (1898). Emphasis added.
[163] Mullett, 194–95.
[164] Brecht, 2:325–34; Mullett, 197.
[166] Weimar Ausgabe 26, 442; Luther's Works 37, 299–300.
[168] Marty, 140–41; Lohse, 74–75.
[169] Quoted by Oberman, 237.
[172] Martin Luther, Werke, VIII [173] Martin Luther, Table Talk.
[174] Martin Luther, "On Justification CCXCIV", Table Talk [175] Mallett, 198; Marius, 220. The siege was lifted on 14 October 1529, which Luther saw as a divine miracle.
[176] Andrew Cunningham, The Four Horsemen of the Apocalypse: Religion, War, Famine and Death in Reformation Europe, Cambridge: Cambridge University Press, 2000,
ISBN 0-521-46701-2, 141; Mullett, 239–40; Marty, 164.
[177] From On War against the Turk, 1529, quoted in William P. Brown, The Ten Commandments: The Reciprocity of Faithfulness, Louisville, KY: Westminster John Knox
Press, 2004, ISBN 0-664-22323-0, 258; Lohse, 61; [178] Marty, 166; Marius, 219; Brecht, 2:365, 368.
[179] Mullett, 238–39; Lohse, 59–61.
[181] Wilson, 257; Brecht, 2:364–65.
[182] Brecht, 2:365; Mullett, 239.
[184] Daniel Goffman, The Ottoman Empire and Early Modern Europe, Cambridge: Cambridge University Press, 2002, ISBN 0-521-45908-7, 109; Mullett, 241; Marty, 163.
[185] From On war against the Turk, 1529, quoted in Roland E.
Miller, Muslims and the Gospel, Minneapolis: Kirk House Publishers, 2006, ISBN 1-932688-07-2, 208.
[187] Cf. Luther, Only the Decalogue Is Eternal: Martin Luther's Complete Antinomian Theses and Disputations, ed. and tr.
H. Sonntag, Minneapolis: Lutheran Press, 2008, 23–27.
ISBN 978-0-9748529-6-6 [188] Cf. ibid., 11–15.
[189] Cf. Luther's Works 47:107–119. There he writes: "Dear God, should it be unbearable that the holy church confesses itself a sinner, believes in the forgiveness of sins, and asks for remission of sin in the Lord's Prayer? How can one know what sin is without the law and conscience?
And how will we learn what Christ is, what he did for us, if we do not know what the law is that he fulfilled for us and what sin is, for which he made satisfaction?" (112–113).
Luther's Works 41, 113–114, 143–144, 146–147.
There he said about the antinomians: "They may be fine Easter preachers, but they are very poor Pentecost preachers, for they do not preach de sanctificatione et vivificatione Spiritus Sancti, "about the sanctification by the Holy
Spirit," but solely about the redemption of Jesus Christ"
(114). "Having rejected and being unable to understand the Ten Commandments, ... they see and yet they let the people go on in their public sins, without any renewal or reformation of their lives" (147).
[191] Cf. Luther, Only the Decalogue Is Eternal, 33–36.
[192] Cf. Luther, Only the Decalogue Is Eternal, 170–172 [193] Cf. Luther, Only the Decalogue Is Eternal, 76, 105–107.
[194] Cf. Luther, Only the Decalogue Is Eternal, 140, 157.
[195] Cf. Luther, Only the Decalogue Is Eternal, 75, 104–105, [196] The "first use of the law," accordingly, would be the law used as an external means of order and coercion in the political realm by means of bodily rewards and punishments.
[197] Cf. Luther, Only the Decalogue Is Eternal, 110.
Luther, Only the Decalogue Is Eternal, 35: "The law, therefore, cannot be eliminated, but remains, prior to Christ as not fulfilled, after Christ as to be fulfilled, although this does not happen perfectly in this life even by the justified. ... This will happen perfectly first in the coming life." Cf. Luther, Only the Decalogue Is Eternal,,
[199] Brecht, Martin, Martin Luther, tr.
Philadelphia: Fortress Press, 1985–93, 3: 206.
[200] Brecht, Martin, Martin Luther, tr.
Philadelphia: Fortress Press, 1985–93, 3:212.
[201] Brecht, Martin, Martin Luther, tr.
Philadelphia: Fortress Press, 1985–93, 3:214.
[202] Brecht, Martin, Martin Luther, tr.
Philadelphia: Fortress Press, 1985–93, 3:205–15.
[203] Oberman, Heiko, Luther: Man Between God and the Devil, New Haven: Yale University Press, 2006, 294.
[204] Michael, Robert. Holy Hatred: Christianity, Antisemitism, and the Holocaust. New York: Palgrave Macmillan, 2006, [205] Edwards, Mark. Luther's Last Battles. Ithaca: Cornell
University Press, 1983, 121.
[206] Brecht, 3:341–43; Mullett, 241; Marty, 172.
[207] Brecht, 3:334; Marty, 169; Marius, 235.
"Martin Luther and German antiSemitism," History Review (2002) No. 42:1–2; Mullett, [209] Brecht, 3:341–47.
[210] Luther, On the Jews and their Lies, quoted in Michael, 112.
[211] Luther, Vom Schem Hamphoras, quoted in Michael, 113.
[212] Gritsch, Eric W. (2012). Martin Luther's Anti-Semitism:
Against His Better Judgment. Grand Rapids, Michigan:
William B. Eerdmans Publishing Company. ISBN 9780-8028-6676-9. pp. 86–87.
[213] Luther, On the Jews and Their Lies, Luthers Werke.
[214] Luther, On the Jews and Their Lies, quoted in Robert Michael, "Luther, Luther Scholars, and the Jews," Encounter 46 (Autumn 1985) No. 4:343–344.
[216] Quoted by Michael, 110.
[217] Michael, 117–18.
[218] Gritsch, 113–14; Michael, 117.
[219] "The assertion that Luther's expressions of anti-Jewish sentiment have been of major and persistent influence in the centuries after the Reformation, and that there exists a continuity between Protestant anti-Judaism and modern racially oriented anti-Semitism, is at present wide-spread in the literature; since the Second World War it has understandably become the prevailing opinion." Johannes Wallmann, "The Reception of Luther's Writings on the Jews from the Reformation to the End of the 19th century",
Lutheran Quarterly, n.s. 1 (Spring 1987) 1:72–97.
CHAPTER 1. MAIN ARTICLE [220] Berger, Ronald. Fathoming the Holocaust: A Social Problems Approach (New York: Aldine De Gruyter, 2002),
28; Johnson, Paul. A History of the Jews (New York:
HarperCollins Publishers, 1987), 242; Shirer, William.
The Rise and Fall of the Third Reich, (New York: Simon and Schuster, 1960).
[221] Grunberger, Richard. The 12-Year Reich: A Social History of Nazi German 1933–1945 (NP:Holt, Rinehart and [222] Himmler wrote: "what Luther said and wrote about the Jews. No judgment could be sharper."
[223] Ellis, Marc H. Hitler and the Holocaust, Christian AntiSemitism", (NP: Baylor University Center for American and Jewish Studies, Spring 2004), Slide 14. .
[224] See Noble, Graham. "Martin Luther and German antiSemitism," History Review (2002) No. 42:1–2.
[225] Diarmaid MacCulloch, Reformation:Europe'{}s House New York:Penguin Books Ltd, [226] Bernd Nellessen, "Die schweigende Kirche: Katholiken und Judenverfolgung," in Buttner (ed), Die Deutchschen und die Jugendverfolg im Dritten Reich, p.265, cited in Daniel Goldhagen, Hitler's Willing Executioners (Vintage,
[228] Wallmann, 72–97.
[229] Siemon-Netto, The Fabricated Luther, 17–20.
[230] Siemon-Netto, "Luther and the Jews," Lutheran Witness 123 (2004) No. 4:19, 21.
[231] Hillerbrand, Hans J. "Martin Luther," Encyclopædia Britannica, 2007.
Hillerbrand writes: "His strident pronouncements against the Jews, especially toward the end of his life, have raised the question of whether Luther significantly encouraged the development of German antiSemitism. Although many scholars have taken this view, this perspective puts far too much emphasis on Luther and not enough on the larger peculiarities of German history."
[232] Bainton, Roland: Here I Stand, (Nashville: Abingdon Press, New American Library, 1983), p. 297
[233] For similar views, see:
"Martin Luther and the Jews,"
Lutheran Forum (Summer 2000):32; • Brecht, Martin Luther, 3:351; • Edwards, Mark U. Jr. Luther's Last Battles: Politics and Polemics 1531–46. Ithaca, NY: Cornell University Press, 1983, 139;
• Gritsch, Eric. "Was Luther Anti-Semitic?", Christian History, No. 3:39, 12.; • Kittelson, James M., Luther the Reformer, 274;
• Oberman, Heiko. The Roots of Anti-Semitism: In the Age of Renaissance and Reformation. Philadelphia: Fortress, 1984, 102;
• Rupp, Gordon. Martin Luther, 75; • Siemon-Netto, Uwe. Lutheran Witness, 19.
[234] Christopher J. Probst, Demonizing the Jews: Luther and the Protestant Church in Nazi Germany, Indiana University Press in association with the United States Holocaust
Memorial Museum, 2012, ISBN 978-0-253-00100-9 [235] Dr. Christopher Probst. "Martin Luther and "The Jews"
A Reappraisal". The Theologian. Retrieved 20 March [236] Synod deplores and disassociates itself from Luther's negative statements about the Jewish people and the use of these statements to incite anti-Lutheran sentiment, from a summary of Official Missouri Synod Doctrinal Statements
[237] Lull, Timothy Martin Luther's Basic Theological Writings, Second Edition (2005), p. 25
[238] See Merton P. Strommen et al., A Study of Generations (Minneapolis: Augsburg Publishing, 1972), p. 206. P.
208 also states "The clergy [ALC, LCA, or LCMS] are less likely to indicate anti-Semitic or racially prejudiced attitudes [compared to the laity]."
[239] Richard (Dick) Geary, Who voted for the Nazis? (electoral history of the National Socialist German Workers' Party), in History Today, 1 October 1998, Vol.48, Issue 10, pp.8- [240] Iversen OH (1996). "[Martin Luther's somatic diseases.
A short life-history 450 years after his death]". Tidsskr.
Nor. Laegeforen. (in Norwegian). 116 (30): 3643–46.
[243] Die Beziehungen des Reformators Martin Luther zu Halle buergerstiftung-halle.de (German) [244] Luther, Martin. Sermon No. 8, "Predigt über Mat. 11:25,
Eisleben gehalten," 15 February 1546, Luthers Werke, Weimar 1914, 51:196–197.
[245] Poliakov, Léon. From the Time of Christ to the Court Jews, Vanguard Press, p. 220.
[246] Mackinnon, James. Luther and the Reformation. Vol. IV, (New York): Russell & Russell, 1962, p. 204.
[247] Luther, Martin. Admonition against the Jews, added to his final sermon, cited in Oberman, Heiko. Luther: Man Between God and the Devil, New York: Image Books, 1989, p. 294. A complete translation of Luther's Admonition can be found in Wikisource.s:Warning Against the Jews
[248] Brecht, Martin.
Philadelphia: Fortress Press, 1985–93, 3:369–79.
[249] McKim, Donald K. (2003). The Cambridge companion to Martin Luther. Cambridge companions to religion. Cambridge University Press. p. 19. ISBN 0-521-01673-8.
[250] Kellermann, James A. (translator) "The Last Written Words of Luther: Holy Ponderings of the Reverend Father Doctor Martin Luther". 16 February 1546.
[251] Original German and Latin of Luther's last written words is: "Wir sein pettler. Hoc est verum." Heinrich Bornkamm, Luther's World of Thought, tr.
Bertram (St. Louis: Concordia Publishing House, 1958), [252] Dorfpredigten.: Biblische Einsichten aus Deutschlands 'wildem Süden'. Ausgewählte Predigten aus den Jahren
1998 bis 2007 Teil II 2002-2007 by Thomas O. H. Kaiser, p. 354
[253] Martin Luther's Death Mask on View at Museum in Halle, [254] Roper, Lyndal (April 2010). "Martin Luther's Body: The 'Stout Doctor' and His Biographers". American Historical
Review. 115 (2): 351–362. doi:10.1086/ahr.115.2.351.
James L. Schaaf, (1985–93).
Luther. Philadelphia: Fortress Press.
• Michael A. Mullett (2004). Martin Luther. London:
Routledge. ISBN 9780415261685.
• Michael A. Mullett (1986) (1986).
Methuen & Co (Lancashire Pamphlets).
• Derek Wilson (2007). Out of the Storm: The Life and Legacy of Martin Luther. London: Hutchinson.
For works by and about Luther, see Martin Luther (resources) or Luther's works at Wikisource.
• Atkinson, James (1968).
Martin Luther and the Birth of Protestantism, in series, Pelican Book[s].
Harmondsworth, Eng.: Penguin Books. 352 p.
• Erikson, Erik H. (1958).
Study in Psychoanalysis and History. New York: W.
• Dillenberger, John (1961). Martin Luther: Selections from his Writings. Garden City, NY: Doubleday. OCLC 165808.
• Friedenthal, Richard (1970). Luther, His Life and Times. Trans. from the German by John Nowell.
First American ed. New York: Harcourt, Brace, Jovanovich. viii, 566 p. N.B.: Trans. of the author's Luther, sein Leben und seine Zeit.
• Lull, Timothy (1989).
Martin Luther: Selections from his Writings. Minneapolis: Fortress. ISBN 0- • Lull, Timothy F.; Nelson, Derek R. (2015). Resilient
Reformer: The Life and Thought of Martin Luther.
Minneapolis, MN: Fortress.
9415-0 – via Project MUSE. (subscription required • Kolb, Robert – Dingel, Irene – Batka, Ľubomír (eds.): The Oxford Handbook of Martin Luther's
Theology. Oxford: Oxford University Press, 2014.
ISBN 978-0-19-960470-8.
• Luther, M. The Bondage of the Will. Eds. J. I.
Packer and O. R. Johnson. Old Tappan, N.J.: Revell, 1957. OCLC 22724565.
• Luther, Martin (1974). Selected Political Writings, ed. and with an introd. by J. M. Porter. Philadelphia: Fortress Press. ISBN 0-8006-1079-2
• Luther's Works, 55 vols. Eds. H. T. Lehman and J.
Pelikan. St Louis Missouri, and Philadelphia, Pennsylvania, 1955–86. Also on CD-ROM. Minneapolis and St Louis: Fortress Press and Concordia Publishing House, 2002.
• Maritain, Jacques (1941). Three Reformers: Luther, Descartes, Rousseau. New York: C. Scriber's Sons.
N.B.: Reprint of the ed. published by Muhlenberg • Nettl, Paul (1948). Luther and Music, trans. by Frida Best and Ralph Wood. New York: Russell
& Russell, 1967, cop. 1948. vii, 174 p.
• Reu, Johann Michael (1917). Thirty-five Years of Chicago: Wartburg Publishing • Schalk, Carl F. (1988). Luther on Music: Paradigms of Praise. Saint Louis, Mo.: Concordia Publishing
House. ISBN 0-570-01337-2 • Stang, William (1883). The Life of Martin Luther.
Eighth ed. New York: Pustet & Co. N.B.: This is a work of Roman Catholic polemical nature.
• Warren Washburn Florer, Ph.D (1912, 2012).
Luther's Use of the Pre-Lutheran Versions of the Bible: Article 1, George Wahr, The Ann Arbor Press, Ann Arbor, Mich. Reprint 2012: Nabu Press,
ISBN 1278818197 ISBN 9781278818191 • Works written by or about Martin Luther at CHAPTER 1. MAIN ARTICLE • Media related to Martin Luther at Wikimedia Commons
• Quotations related to Martin Luther at Wikiquote • Works by Martin Luther at Project Gutenberg • Works by or about Martin Luther at Internet Archive
• Works by Martin Luther at LibriVox (public domain audiobooks) • Works by Martin Luther at Post-Reformation Digital Library
• The Mutopia Project has compositions by Martin • Website about Martin Luther • Booknotes interview with Martin Marty on Martin
Luther, 11 April 2004.
• Commentarius in psalmos Davidis Manuscript of Luther's first lecture as Professor of Theology at the University of Wittenberg, digital version at the Saxon State and University Library, Dresden
• "Martin Luther". Internet Encyclopedia of Philosophy.
• Martin Luther Collection: Early works attributed to Martin Luther, (285 titles). From the Rare Book and Special Collections Division at the Library of