Martin Luther, the greatest of the Protestant Reformers of the sixteenth century, was born at Eisleben on November 10, 1483. His father was a miner in humble circumstances; his mother, as Melancthon records, was a woman of exemplary virtue, and particularly esteemed in her walk of life. Shortly after Martin's birth his parents removed to Mansfeld, where their circumstances ere long improved by industry and perseverance. Their son was sent to school; and both at home and in school his training was severe. His father sometimes whipped him, he says, "for a mere trifle till the blood came," and he was subjected to the scholastic rod fifteen times in one day! Luther's schooling was completed at Magdeburg and Eisenach, and at the latter place he attracted by his singing the notice of a good lady of the name of Cotta, who welcomed the lad into her family and provided him with a comfortable home during his stay there. Here under Trebonius he made good progress in Latin. In 1501, when he had reached his eighteenth year, he entered the university of Erfurt, with the view of qualifying himself for the legal profession. He went through the usual studies in the classics and the schoolmen, and took his degree of doctor of philosophy, or master of arts, in 1505, when he was twenty-one years of age.
Previous to this, however, a profound change of feeling had begun in him. The death of a friend, and the terror of a thunder-storm, deeply impressed him. Chancing one day to examine the Vulgate in the university library, he saw with astonishment that there were more gospels and epistles than in the lectionaries. He was arrested by the contents of his newly found treasure. His heart was deeply touched, and he resolved to devote himself to a spiritual life. He separated himself from his friends and fellow-students, and withdrew into the Augustinian convent at Erfurt. Here he spent the next three years of his life—years of peculiar interest and significance; for it was during this time that he laid, in the study of the Bible and of Augustine, and with the assistance of his life-long friend Staupitz, the foundation of those doctrinal convictions which were afterward to rouse and strengthen him in his life-long struggle. He describes very vividly the spiritual crisis through which he passed, the burden of sin which so long lay upon him, "too heavy to be borne," and the relief that he at length found in the clear apprehension of the doctrine of the "forgiveness of sins," through the grace of Christ.
In the year 1507 Luther was ordained a priest, and in the following year he removed to Wittenberg, destined to derive its chief celebrity from his name. He became a teacher in the new university founded there by the Elector Frederick of Saxony. At first he lectured on dialectics and physics, but his heart was already given to theology, and in 1509 he became a bachelor of theology, and commenced lecturing on the Holy Scriptures. His lectures made a great impression, and the novelty of his views already began to excite attention. "This monk," said the rector of the university, "will puzzle our doctors and bring in a new doctrine." Besides lecturing, he began to preach, and his sermons reached a wider audience, and produced a still more powerful influence. They were printed and widely circulated in Germany, France, and England, so that his doctrines were diffused throughout Europe. His words, as Melancthon says, were "born not on his lips, but in his soul," and they moved profoundly the souls of all who heard them. In 1511 he was sent on a mission to Rome, and he has described very vividly what he saw and heard there. His devout and unquestioning reverence—for he was yet in his own subsequent view "a most insane papist"—appears in strange conflict with his awakened thoughtfulness and the moral indignation at the abuses of the papacy beginning to stir him.
Luther introduced to the home of Frau Cotta.
On Luther's return from Rome he was made a doctor of the Holy Scriptures, and his career as a reformer may be said to have commenced. The system of indulgences had reached a scandalous height. The idea that it was in the power of the Church to forgive sin had gradually grown into the notion that the Pope could issue pardons of his own free will, which, being dispensed to the faithful, exonerated them from the consequences of their transgressions. The sale of these pardons had become an organized part of the papal system. Money was largely needed at Rome, and its numerous emissaries sought everywhere to raise funds by the sale of "indulgences;" the principal of these was John Tetzel, a Dominican friar, who had established himself at Jüterberg (1517). Luther's indignation at the shameless traffic which this man carried on, finally became irrepressible. "God willing," he exclaimed, "I will beat a hole in his drum." He drew out ninety-five theses on the doctrine of indulgences, which on October 31st he nailed up on the door of the church at Wittenberg, and which he offered to maintain in the university against all impugners. The general purport of these theses was to deny to the Pope all right to forgive sins. This sudden and bold step of Luther was all that was necessary to awaken a wide-spread excitement. Tetzel was forced to retreat from the borders of Saxony to Frankfort-on-the-Oder, where he drew out and published a set of counter-theses and publicly committed those of Luther to the flames. The students at Wittenberg retaliated by burning Tetzel's theses. The elector refused to interfere, and the excitement increased as new combatants—Hochstratten, Prierias, and Eck—entered the field. Eck was an able man, and an old friend of Luther's, and the argument between him and the reformer was especially vehement. In 1518 the latter was joined by Melancthon, who became one of his dearest and most trusted friends.
At first the Pope, Leo X., took little heed of the disturbance; he is reported even to have said, when he heard of it, that "Friar Martin was a man of genius, and that he did not wish to have him molested." Some of the cardinals, however, saw the real character of the movement, which gradually assumed a seriousness evident even to the Pope; and Luther received a summons to appear at Rome, and answer for his theses (1518). Once again in Rome, it is unlikely he would ever have been allowed to return. His university and the elector interfered, and a legate was sent to Germany to hear and determine the case. Cardinal Cajetan was the legate, and he was but little fitted to deal with Luther. He would enter into no argument with him, but merely called upon him to retract. Luther refused, and fled from Augsburg, whither he had gone to meet the papal representative. The task of negotiation was then undertaken by Miltitz, a German, who was envoy of the Pope to the Saxon court, and by his greater address, a temporary peace was obtained. This did not last long. The reformer was too deeply moved to keep silent. "God hurries and drives me," he said; "I am not master of myself; I wish to be quiet, and am hurried into the midst of tumults." Dr. Eck and he held a memorable disputation at Leipsic (1519), in which the subject of argument was no longer merely the question of indulgences, but the general power of the Pope. The disputation, of course, came to no practical result; each controversialist claimed the victory, and Luther in the meantime made progress in freedom of opinion, and attacked the papal system as a whole more boldly. Erasmus and Hutten joined in the conflict, which waxed more loud and threatening.
In 1520 the reformer published his famous address to the "Christian Nobles of Germany." This was followed in the same year by a treatise "On the Babylonish Captivity of the Church." In these works, both of which circulated widely and powerfully influenced many minds, Luther took firmer and broader ground; he attacked not only the abuses of the papacy and its pretensions to supremacy, but also the doctrinal system of the Church of Rome. "These works," Ranke says, "contain the kernel of the whole Reformation." The papal bull containing forty-one theses was issued against him; the dread document, with other papal books, was burned before an assembled multitude of doctors, students, and citizens, at the Elster Gate of Wittenberg. Germany was convulsed with excitement. Eck (who had been the chief agent in obtaining the bull) fled from place to place, glad to escape with his life, and Luther was everywhere the hero of the hour.