Abstract
This is a very interesting and thoughtful book, and well worth reading, but given its title it may not be the book one might expect it to be. Thomas Kaufmann (Professor for Ecclesiastical History, University of Göttingen) has not written the typical, condensed Luther biography, but really more of a book that explores Luther in the context of his day and in the subsequent history of the West. This he does very well, and even those who have already read the massive Luther biographies should be able to find new material and interesting interpretations. The very briefness of this book sets it apart; instead of surveying the masses of information about all the aspects of Luther’s life, Kaufmann steps back (as it were) to see the “forest” rather than the “trees.” But if one seeks a comprehensive, compact biography of the typical kind (like an extended encyclopedia article), one will not find it in this book.
After a brief introduction, the book is structured in three, increasingly lengthy chapters. The first chapter, “The Search for Martin Luther” (10 pages), briefly surveys the ways in which scholars and polemicists have used (and misused) the life of Martin Luther. There is nothing to startle the reader in this brief chapter, but it is clear and helpful. The second chapter, “Living in the Reformation of God” (35 pages), begins as a conventional biography, with the early life and career of Luther. Kaufmann deftly lays out Luther’s education and doctoral study, monastic vocation and career as a monk, and path toward reform and break with the Roman papacy, up to 1522 or so. Kaufmann does not indulge in the usual controversies of Luther study (the date of his “reformation” breakthrough, for example, or the posting of the theses) but does a nice job of surveying the first 40 years of Luther’s life and career. And then—about page 50—the book takes an abrupt and inexplicable turn. In the space of about three pages, he (very) briefly flies over the last 23 years of Luther’s life, seemingly as if the mature Luther does not really matter. There is no corresponding detail about Luther’s life, 1522–1546, something that this reviewer finds to be a major flaw.
The third and final chapter, “A Theological Life” (56 pages), is also very interesting, but similarly unexpected. If one seeks here a traditional explication of Martin Luther’s theology, one is bound to be disappointed. This chapter does indeed delve deeply into Luther’s theological world, and how Luther intersected theologically with the world of sixteenth-century Germany; as with the rest of the book it is very interesting reading. It is not, however, done in standard dogmatic categories; rather, it is more about how Luther’s theological framework helped him understand and order his world, with great emphasis on Luther’s use of the Bible. It perhaps could be said that this third chapter might in a way substitute for a post-1522 biography, because in this chapter Kaufmann does pick up some of Luther’s later controversies, such as the Peasant’s War, and his view on Jews and Turks, but the connective historical narrative here is lacking. Again, a very interesting and thoughtful chapter, but not what one might expect.
The book ends with brief, six-page epilogue, as well as the Ninety-five theses, and suggestions for further reading. The epilogue is thoughtful but too brief; it needs more room for development. The inclusion of the Ninety-Five theses is superfluous and rather disconnected from the main body of the book. The suggestions for further reading (not by Kaufmann himself) are a very curious mixture of books, the inclusion of some of which strike this reviewer as very odd, indeed. Frankly, these latter elements could have been omitted in favor of other material.
It is the besetting sin of book reviewers of all times and all places to gratuitously complain that the book they are reviewing is not written the way that they themselves would have written it. So this review will attempt to avoid this sin. Rather, what must be said is this: this is a very interesting and thoughtful book, and readers (even those well acquainted with Luther) will find value in it. But it must also be said that it may not be the book you expect it to be on first glance. But then, perhaps, such is the beauty of this work.
Mark Granquist
Luther Seminary, St Paul Minnesota