For a small (almost pocket size) biography, Andy Johnston has done a remarkable job of packing in a wealth of historical nuggets and theological reflections on the life of Martin Luther. The prospect of reading a book on church history can seem both exciting and daunting (for some it is exclusively the latter). But, do not fear, as Johnston has produced a personal, compelling and easy read, that will likely stir an interest to find more by and about Luther.
Each chapter is neatly organised by a portrait of Luther, for example, as “the heretic”, “the reformer”, “the family man” and “the flawed character”. I managed to read the book in one sitting, which was credit to Johnston's clear and succinct presentation and style as much as it was to the book being short.
A notable strength of the book is that it is far from an emotionally detached historical survey of Luther's life and his ideas. What this means for the reader is that it feels very much like going on a personal journey with Luther, with Johnston capturing in vivid detail Luther's moments of existential crisis and his ruminations on God and biblical theology.
In his foreword to the book, Professor Michael Reeves describes finding Luther as his “soul-mate” and someone to be cherished and enjoyed by Christians today. A deeply personal narrative continues throughout the book, for example, in a compelling account of Luther's early life as a monk, Johnston brings to life Luther's mental torture, his “
hell on earth” experience of living on a daily basis “
with the reality that God was angry with his sin” (p.16). Later in Luther's life, Johnston continues to bring Luther to life on the page in describing the progression of Luther's ruminations on the mercy of God. This reaches a “climax” for Luther as he mulled over Romans and let it captivate his mind and heart to understand the gospel in a new light and so enable “
millions of people to come into a living encounter with the grace of God” (p.23).
Again, considering the length of the book, Johnston does well to include a number of original quotations to ensure the reader gets a good feel of Luther in his own words. One of the quotes is worth including here:
“
Unless I am convinced by the testimony of Holy Scriptures or by reason - for I can believe neither popes nor councils alone, as it is clear that they have erred repeatedly and contradicted themselves- I consider myself convicted by the testimony of the Holy Scripture, which is my basis; my conscience is captive by the Word of God. Thus I cannot and will not recant, because acting against one's conscience is neither safe nor sound. God help me. Amen” (p.53)
Captivating indeed! As well as helpful quotes such as the one above which shed light on Luther's inner turmoil and theological reflections, Johnston also details Luther's political battles and provides a good flavour of the Ninety-Five Theses, with various extracts in his chapter entitled “the Reformer”.
Johnston is also adept at offering a balanced view of Luther and adds touches of wit and humour at various points throughout the book. He is careful to note the critics of Luther, and does not refrain from highlighting (and condemning) the repugnant elements in Luther, including his anti-Semitism. Johnston does not paint Luther as a flawless figure and tackles the controversial issues head on.
There are humorous historical anecdotes along the way, with Duke Frederick's quirky collection of relics, including the thumb of St Anne, and Luther's devotion to an accurate OT translation taking him to the local butcher to see a sheep getting the chop!
Those looking for a more nuanced and scholarly theological treatment of Luther will be disappointed. The absence of references and pointers to further reading may feel like a glaring omission for some, and coverage of aspects of Luther's theology is simplified. For example, Johnston states that Luther “
completely separated the process of sanctification from the act of justification” (p.21). But further study reveals Luther did not in fact make the distinction between justification and sanctification associated with later Protestantism, and his position on justification was much closer to Augustine than is generally realised (see A. McGrath's
Iustitia Dei for a thorough treatment of Luther's theology of justification). The separation of justification and sanctification can be traced to Luther's colleague, Philip Melanchton, and then more fully developed in John Calvin. But in Johnston's defence, a scholarly treatment of Luther's theology is beyond the scope of a book that will no doubt serve to enthuse readers to continue probing into Luther's life and theology.
As well as bringing the Luther for “them/then” to life, Johnston also has much to say about the Luther for “us/now”. He is mindful of the present-day threats to Christianity that closely parallel those for Luther in the sixteenth century, including the threat to the authority of Scripture by liberal or “post-evangelical” thinking. Johnston finishes the book with a clarion call for Evangelicals today:
“
In a sense very little has changed. Twenty-first century Europe is just as dark, just as ignorant and just as sinful. Consequently there is just as much a need today for the sort of fearless proclamation of the Gospel as Luther made five hundred years ago”. (p.103)
This is a great read and a really good book to use as a first step into reformation church history as the life of one of the most colourful reformers is painted on the pages of this accessible and intriguing volume.
