Question: What degree did Martin Luther receive on 19 October, 1512?

Answer: Doctor of Theology

<hl> On 19 October 1512, he was awarded his Doctor of Theology and, on 21 October 1512, was received into the senate of the theological faculty of the University of Wittenberg, having been called to the position of Doctor in Bible. <hl> He spent the rest of his career in this position at the University of Wittenberg.

On 19 October 1512, he was awarded his <hl> Doctor of Theology <hl> and, on 21 October 1512, was received into the senate of the theological faculty of the University of Wittenberg, having been called to the position of Doctor in Bible. He spent the rest of his career in this position at the University of Wittenberg.


Question: When was Johann Tetzel sent by the Roman Catholic Church to Germany to sell indulgences?

In 1516, Johann Tetzel, a Dominican friar and papal commissioner for indulgences, was sent to Germany by the Roman Catholic Church to sell indulgences to raise money to rebuild St. Peter's Basilica in Rome. Roman Catholic theology stated that faith alone, whether fiduciary or dogmatic, cannot justify man; justification rather depends only on such faith as is active in charity and good works (fides caritate formata). The benefits of good works could be obtained by donating money to the church.

Answer: 1516

<hl> In 1516 , Johann Tetzel, a Dominican friar and papal commissioner for indulgences, was sent to Germany by the Roman Catholic Church to sell indulgences to raise money to rebuild St. Peter's Basilica in Rome. <hl> Roman Catholic theology stated that faith alone, whether fiduciary or dogmatic, cannot justify man; justification rather depends only on such faith as is active in charity and good works (fides caritate formata). The benefits of good works could be obtained by donating money to the church.

In <hl> 1516 <hl>, Johann Tetzel, a Dominican friar and papal commissioner for indulgences, was sent to Germany by the Roman Catholic Church to sell indulgences to raise money to rebuild St. Peter's Basilica in Rome. Roman Catholic theology stated that faith alone, whether fiduciary or dogmatic, cannot justify man; justification rather depends only on such faith as is active in charity and good works (fides caritate formata). The benefits of good works could be obtained by donating money to the church.

In <hl> 1516 <hl> , Johann Tetzel, a Dominican friar and papal commissioner for indulgences, was sent to Germany by the Roman Catholic Church to sell indulgences to raise money to rebuild St. Peter's Basilica in Rome.


Question: Why was Tetzel seeking money in Germany?

Answer: rebuild St. Peter's Basilica

<hl> In 1516, Johann Tetzel, a Dominican friar and papal commissioner for indulgences, was sent to Germany by the Roman Catholic Church to sell indulgences to raise money to rebuild St. Peter's Basilica in Rome. <hl> Roman Catholic theology stated that faith alone, whether fiduciary or dogmatic, cannot justify man; justification rather depends only on such faith as is active in charity and good works (fides caritate formata). The benefits of good works could be obtained by donating money to the church.

In 1516, Johann Tetzel, a Dominican friar and papal commissioner for indulgences, was sent to Germany by the Roman Catholic Church to sell indulgences to raise money to <hl> rebuild St. Peter's Basilica <hl> in Rome. Roman Catholic theology stated that faith alone, whether fiduciary or dogmatic, cannot justify man; justification rather depends only on such faith as is active in charity and good works (fides caritate formata). The benefits of good works could be obtained by donating money to the church.


Question: What theology states that faith alone isn't enough to justify man?

Answer: Roman Catholic

<hl> In 1516, Johann Tetzel, a Dominican friar and papal commissioner for indulgences, was sent to Germany by the Roman Catholic Church to sell indulgences to raise money to rebuild St. Peter's Basilica in Rome. <hl> Roman Catholic theology stated that faith alone, whether fiduciary or dogmatic, cannot justify man; justification rather depends only on such faith as is active in charity and good works (fides caritate formata). The benefits of good works could be obtained by donating money to the church.

In 1516, Johann Tetzel, a Dominican friar and papal commissioner for indulgences, was sent to Germany by the <hl> Roman Catholic <hl> Church to sell indulgences to raise money to rebuild St. Peter's Basilica in Rome. Roman Catholic theology stated that faith alone, whether fiduciary or dogmatic, cannot justify man; justification rather depends only on such faith as is active in charity and good works (fides caritate formata). The benefits of good works could be obtained by donating money to the church.


Question: What does man's justification depend on in faith?

Answer: charity and good works

In 1516, Johann Tetzel, a Dominican friar and papal commissioner for indulgences, was sent to Germany by the Roman Catholic Church to sell indulgences to raise money to rebuild St. Peter's Basilica in Rome. <hl> Roman Catholic theology stated that faith alone, whether fiduciary or dogmatic, cannot justify man; justification rather depends only on such faith as is active in charity and good works (fides caritate formata). <hl> The benefits of good works could be obtained by donating money to the church.

In 1516, Johann Tetzel, a Dominican friar and papal commissioner for indulgences, was sent to Germany by the Roman Catholic Church to sell indulgences to raise money to rebuild St. Peter's Basilica in Rome. Roman Catholic theology stated that faith alone, whether fiduciary or dogmatic, cannot justify man; justification rather depends only on such faith as is active in <hl> charity and good works <hl> (fides caritate formata). The benefits of good works could be obtained by donating money to the church.


Question: What is the Catholic doctrine of fides caritate formata?

Answer: charity and good works

In 1516, Johann Tetzel, a Dominican friar and papal commissioner for indulgences, was sent to Germany by the Roman Catholic Church to sell indulgences to raise money to rebuild St. Peter's Basilica in Rome. <hl> Roman Catholic theology stated that faith alone, whether fiduciary or dogmatic, cannot justify man; justification rather depends only on such faith as is active in charity and good works (fides caritate formata). <hl> The benefits of good works could be obtained by donating money to the church.

In 1516, Johann Tetzel, a Dominican friar and papal commissioner for indulgences, was sent to Germany by the Roman Catholic Church to sell indulgences to raise money to rebuild St. Peter's Basilica in Rome. Roman Catholic theology stated that faith alone, whether fiduciary or dogmatic, cannot justify man; justification rather depends only on such faith as is active in <hl> charity and good works <hl> (fides caritate formata). The benefits of good works could be obtained by donating money to the church.


Question: When did Martin Luther protest the sale of indulgences to his bishop?

On 31 October 1517, Luther wrote to his bishop, Albert of Mainz, protesting the sale of indulgences. He enclosed in his letter a copy of his "Disputation of Martin Luther on the Power and Efficacy of Indulgences", which came to be known as The Ninety-Five Theses. Hans Hillerbrand writes that Luther had no intention of confronting the church, but saw his disputation as a scholarly objection to church practices, and the tone of the writing is accordingly "searching, rather than doctrinaire." Hillerbrand writes that there is nevertheless an undercurrent of challenge in several of the theses, particularly in Thesis 86, which asks: "Why does the pope, whose wealth today is greater than the wealth of the richest Crassus, build the basilica of St. Peter with the money of poor believers rather than with his own money?"

Answer: 31 October 1517

<hl> On 31 October 1517 , Luther wrote to his bishop, Albert of Mainz, protesting the sale of indulgences. <hl> He enclosed in his letter a copy of his "Disputation of Martin Luther on the Power and Efficacy of Indulgences", which came to be known as The Ninety-Five Theses. Hans Hillerbrand writes that Luther had no intention of confronting the church, but saw his disputation as a scholarly objection to church practices, and the tone of the writing is accordingly "searching, rather than doctrinaire." Hillerbrand writes that there is nevertheless an undercurrent of challenge in several of the theses, particularly in Thesis 86, which asks: "Why does the pope, whose wealth today is greater than the wealth of the richest Crassus, build the basilica of St. Peter with the money of poor believers rather than with his own money?"

On <hl> 31 October 1517 <hl>, Luther wrote to his bishop, Albert of Mainz, protesting the sale of indulgences. He enclosed in his letter a copy of his "Disputation of Martin Luther on the Power and Efficacy of Indulgences", which came to be known as The Ninety-Five Theses. Hans Hillerbrand writes that Luther had no intention of confronting the church, but saw his disputation as a scholarly objection to church practices, and the tone of the writing is accordingly "searching, rather than doctrinaire." Hillerbrand writes that there is nevertheless an undercurrent of challenge in several of the theses, particularly in Thesis 86, which asks: "Why does the pope, whose wealth today is greater than the wealth of the richest Crassus, build the basilica of St. Peter with the money of poor believers rather than with his own money?"

On <hl> 31 October 1517 <hl> , Luther wrote to his bishop, Albert of Mainz, protesting the sale of indulgences.


Question: In 1517 who was Luther's bishop?

Answer: Albert of Mainz

<hl> On 31 October 1517, Luther wrote to his bishop, Albert of Mainz , protesting the sale of indulgences. <hl> He enclosed in his letter a copy of his "Disputation of Martin Luther on the Power and Efficacy of Indulgences", which came to be known as The Ninety-Five Theses. Hans Hillerbrand writes that Luther had no intention of confronting the church, but saw his disputation as a scholarly objection to church practices, and the tone of the writing is accordingly "searching, rather than doctrinaire." Hillerbrand writes that there is nevertheless an undercurrent of challenge in several of the theses, particularly in Thesis 86, which asks: "Why does the pope, whose wealth today is greater than the wealth of the richest Crassus, build the basilica of St. Peter with the money of poor believers rather than with his own money?"

On 31 October 1517, Luther wrote to his bishop, <hl> Albert of Mainz <hl>, protesting the sale of indulgences. He enclosed in his letter a copy of his "Disputation of Martin Luther on the Power and Efficacy of Indulgences", which came to be known as The Ninety-Five Theses. Hans Hillerbrand writes that Luther had no intention of confronting the church, but saw his disputation as a scholarly objection to church practices, and the tone of the writing is accordingly "searching, rather than doctrinaire." Hillerbrand writes that there is nevertheless an undercurrent of challenge in several of the theses, particularly in Thesis 86, which asks: "Why does the pope, whose wealth today is greater than the wealth of the richest Crassus, build the basilica of St. Peter with the money of poor believers rather than with his own money?"

On 31 October 1517, Luther wrote to his bishop, <hl> Albert of Mainz <hl> , protesting the sale of indulgences.


Question: What was Luther's Disputation of Martin Luther on the Power and Efficacy of Indulgences later called?

Answer: The Ninety-Five Theses

On 31 October 1517, Luther wrote to his bishop, Albert of Mainz, protesting the sale of indulgences. <hl> He enclosed in his letter a copy of his "Disputation of Martin Luther on the Power and Efficacy of Indulgences", which came to be known as The Ninety-Five Theses . <hl> Hans Hillerbrand writes that Luther had no intention of confronting the church, but saw his disputation as a scholarly objection to church practices, and the tone of the writing is accordingly "searching, rather than doctrinaire." Hillerbrand writes that there is nevertheless an undercurrent of challenge in several of the theses, particularly in Thesis 86, which asks: "Why does the pope, whose wealth today is greater than the wealth of the richest Crassus, build the basilica of St. Peter with the money of poor believers rather than with his own money?"

On 31 October 1517, Luther wrote to his bishop, Albert of Mainz, protesting the sale of indulgences. He enclosed in his letter a copy of his "Disputation of Martin Luther on the Power and Efficacy of Indulgences", which came to be known as <hl> The Ninety-Five Theses <hl>. Hans Hillerbrand writes that Luther had no intention of confronting the church, but saw his disputation as a scholarly objection to church practices, and the tone of the writing is accordingly "searching, rather than doctrinaire." Hillerbrand writes that there is nevertheless an undercurrent of challenge in several of the theses, particularly in Thesis 86, which asks: "Why does the pope, whose wealth today is greater than the wealth of the richest Crassus, build the basilica of St. Peter with the money of poor believers rather than with his own money?"

He enclosed in his letter a copy of his "Disputation of Martin Luther on the Power and Efficacy of Indulgences", which came to be known as <hl> The Ninety-Five Theses <hl> .


Question: Who contends that Luther did not intend to oppose the church?

Answer: Hans Hillerbrand

On 31 October 1517, Luther wrote to his bishop, Albert of Mainz, protesting the sale of indulgences. He enclosed in his letter a copy of his "Disputation of Martin Luther on the Power and Efficacy of Indulgences", which came to be known as The Ninety-Five Theses. <hl> Hans Hillerbrand writes that Luther had no intention of confronting the church, but saw his disputation as a scholarly objection to church practices, and the tone of the writing is accordingly "searching, rather than doctrinaire." <hl> Hillerbrand writes that there is nevertheless an undercurrent of challenge in several of the theses, particularly in Thesis 86, which asks: "Why does the pope, whose wealth today is greater than the wealth of the richest Crassus, build the basilica of St. Peter with the money of poor believers rather than with his own money?"

On 31 October 1517, Luther wrote to his bishop, Albert of Mainz, protesting the sale of indulgences. He enclosed in his letter a copy of his "Disputation of Martin Luther on the Power and Efficacy of Indulgences", which came to be known as The Ninety-Five Theses. <hl> Hans Hillerbrand <hl> writes that Luther had no intention of confronting the church, but saw his disputation as a scholarly objection to church practices, and the tone of the writing is accordingly "searching, rather than doctrinaire." Hillerbrand writes that there is nevertheless an undercurrent of challenge in several of the theses, particularly in Thesis 86, which asks: "Why does the pope, whose wealth today is greater than the wealth of the richest Crassus, build the basilica of St. Peter with the money of poor believers rather than with his own money?"


Question: Which Thesis questions the Pope's actions in building the basilica of St. Peter with the money of the poor?

Answer: Thesis 86

On 31 October 1517, Luther wrote to his bishop, Albert of Mainz, protesting the sale of indulgences. He enclosed in his letter a copy of his "Disputation of Martin Luther on the Power and Efficacy of Indulgences", which came to be known as The Ninety-Five Theses. Hans Hillerbrand writes that Luther had no intention of confronting the church, but saw his disputation as a scholarly objection to church practices, and the tone of the writing is accordingly "searching, rather than doctrinaire." <hl> Hillerbrand writes that there is nevertheless an undercurrent of challenge in several of the theses, particularly in Thesis 86 , which asks: "Why does the pope, whose wealth today is greater than the wealth of the richest Crassus, build the basilica of St. Peter with the money of poor believers rather than with his own money?" <hl>

On 31 October 1517, Luther wrote to his bishop, Albert of Mainz, protesting the sale of indulgences. He enclosed in his letter a copy of his "Disputation of Martin Luther on the Power and Efficacy of Indulgences", which came to be known as The Ninety-Five Theses. Hans Hillerbrand writes that Luther had no intention of confronting the church, but saw his disputation as a scholarly objection to church practices, and the tone of the writing is accordingly "searching, rather than doctrinaire." Hillerbrand writes that there is nevertheless an undercurrent of challenge in several of the theses, particularly in <hl> Thesis 86 <hl>, which asks: "Why does the pope, whose wealth today is greater than the wealth of the richest Crassus, build the basilica of St. Peter with the money of poor believers rather than with his own money?"

Hillerbrand writes that there is nevertheless an undercurrent of challenge in several of the theses, particularly in <hl> Thesis 86 <hl> , which asks: "Why does the pope, whose wealth today is greater than the wealth of the richest Crassus, build the basilica of St. Peter with the money of poor believers rather than with his own money?"


Question: Whose saying about purgatory did Martin Luther object to?

Answer: Johann Tetzel

<hl> Luther objected to a saying attributed to Johann Tetzel that "As soon as the coin in the coffer rings, the soul from purgatory (also attested as 'into heaven') springs." <hl>

Luther objected to a saying attributed to <hl> Johann Tetzel <hl> that "As soon as the coin in the coffer rings, the soul from purgatory (also attested as 'into heaven') springs."


Question: How did Tetzel state that the soul could leave purgatory?

Answer: coin in the coffer

Luther objected to a saying attributed to Johann Tetzel <hl> that "As soon as the coin in the coffer rings, the soul from purgatory (also attested as 'into heaven') springs." <hl>

Luther objected to a saying attributed to Johann Tetzel that "As soon as the <hl> coin in the coffer <hl> rings, the soul from purgatory (also attested as 'into heaven') springs."


Question: Who objected to Tetzel's collections of money to free souls from purgatory?

Answer: Luther

<hl> Luther objected to a saying attributed to Johann Tetzel that "As soon as the coin in the coffer rings, the soul from purgatory (also attested as 'into heaven') springs." <hl>

<hl> Luther <hl> objected to a saying attributed to Johann Tetzel that "As soon as the coin in the coffer rings, the soul from purgatory (also attested as 'into heaven') springs."


Question: What church money collector said that the sould would spring from purgatory through monetary donations?

Answer: Johann Tetzel

<hl> Luther objected to a saying attributed to Johann Tetzel that "As soon as the coin in the coffer rings, the soul from purgatory (also attested as 'into heaven') springs." <hl>

Luther objected to a saying attributed to <hl> Johann Tetzel <hl> that "As soon as the coin in the coffer rings, the soul from purgatory (also attested as 'into heaven') springs."


Question: Who did Martin Luther say was the lone granter of forgiveness?

He insisted that, since forgiveness was God's alone to grant, those who claimed that indulgences absolved buyers from all punishments and granted them salvation were in error. Christians, he said, must not slacken in following Christ on account of such false assurances.

Answer: God

<hl> He insisted that, since forgiveness was God 's alone to grant, those who claimed that indulgences absolved buyers from all punishments and granted them salvation were in error. <hl> Christians, he said, must not slacken in following Christ on account of such false assurances.

He insisted that, since forgiveness was <hl> God <hl>'s alone to grant, those who claimed that indulgences absolved buyers from all punishments and granted them salvation were in error. Christians, he said, must not slacken in following Christ on account of such false assurances.

He insisted that, since forgiveness was <hl> God <hl> 's alone to grant, those who claimed that indulgences absolved buyers from all punishments and granted them salvation were in error.


Question: What were these indulgences supposed to grant the giver?

Answer: salvation

<hl> He insisted that, since forgiveness was God's alone to grant, those who claimed that indulgences absolved buyers from all punishments and granted them salvation were in error. <hl> Christians, he said, must not slacken in following Christ on account of such false assurances.

He insisted that, since forgiveness was God's alone to grant, those who claimed that indulgences absolved buyers from all punishments and granted them <hl> salvation <hl> were in error. Christians, he said, must not slacken in following Christ on account of such false assurances.


Question: What did giving money to the church absolve the giver from?

Answer: punishments

<hl> He insisted that, since forgiveness was God's alone to grant, those who claimed that indulgences absolved buyers from all punishments and granted them salvation were in error. <hl> Christians, he said, must not slacken in following Christ on account of such false assurances.

He insisted that, since forgiveness was God's alone to grant, those who claimed that indulgences absolved buyers from all <hl> punishments <hl> and granted them salvation were in error. Christians, he said, must not slacken in following Christ on account of such false assurances.


Question: What did Luther call these donations?

Answer: false assurances

He insisted that, since forgiveness was God's alone to grant, those who claimed that indulgences absolved buyers from all punishments and granted them salvation were in error. <hl> Christians, he said, must not slacken in following Christ on account of such false assurances . <hl>

He insisted that, since forgiveness was God's alone to grant, those who claimed that indulgences absolved buyers from all punishments and granted them salvation were in error. Christians, he said, must not slacken in following Christ on account of such <hl> false assurances <hl>.

Christians, he said, must not slacken in following Christ on account of such <hl> false assurances <hl> .


Question: Who did Luther say that Christians must not slacken in following?

Answer: Christ

He insisted that, since forgiveness was God's alone to grant, those who claimed that indulgences absolved buyers from all punishments and granted them salvation were in error. <hl> Christ ians, he said, must not slacken in following Christ on account of such false assurances. <hl>

He insisted that, since forgiveness was God's alone to grant, those who claimed that indulgences absolved buyers from all punishments and granted them salvation were in error. <hl> Christ <hl>ians, he said, must not slacken in following Christ on account of such false assurances.

<hl> Christ <hl> ians, he said, must not slacken in following Christ on account of such false assurances.


Question: Whose saying about freeing souls from purgatory was often quoted?

However, this oft-quoted saying of Tetzel was by no means representative of contemporary Catholic teaching on indulgences, but rather a reflection of his capacity to exaggerate. Yet if Tetzel overstated the matter in regard to indulgences for the dead, his teaching on indulgences for the living was in line with Catholic dogma of the time.

Answer: Tetzel

<hl> However, this oft-quoted saying of Tetzel was by no means representative of contemporary Catholic teaching on indulgences, but rather a reflection of his capacity to exaggerate. <hl> Yet if Tetzel overstated the matter in regard to indulgences for the dead, his teaching on indulgences for the living was in line with Catholic dogma of the time.

However, this oft-quoted saying of <hl> Tetzel <hl> was by no means representative of contemporary Catholic teaching on indulgences, but rather a reflection of his capacity to exaggerate. Yet if Tetzel overstated the matter in regard to indulgences for the dead, his teaching on indulgences for the living was in line with Catholic dogma of the time.


Question: What did this statement of Tetzel's show about him?

Answer: capacity to exaggerate

<hl> However, this oft-quoted saying of Tetzel was by no means representative of contemporary Catholic teaching on indulgences, but rather a reflection of his capacity to exaggerate . <hl> Yet if Tetzel overstated the matter in regard to indulgences for the dead, his teaching on indulgences for the living was in line with Catholic dogma of the time.

However, this oft-quoted saying of Tetzel was by no means representative of contemporary Catholic teaching on indulgences, but rather a reflection of his <hl> capacity to exaggerate <hl>. Yet if Tetzel overstated the matter in regard to indulgences for the dead, his teaching on indulgences for the living was in line with Catholic dogma of the time.

However, this oft-quoted saying of Tetzel was by no means representative of contemporary Catholic teaching on indulgences, but rather a reflection of his <hl> capacity to exaggerate <hl> .


Question: Where did Tetzel overstate his teachings?

Answer: indulgences for the dead,

However, this oft-quoted saying of Tetzel was by no means representative of contemporary Catholic teaching on indulgences, but rather a reflection of his capacity to exaggerate. <hl> Yet if Tetzel overstated the matter in regard to indulgences for the dead, his teaching on indulgences for the living was in line with Catholic dogma of the time. <hl>

However, this oft-quoted saying of Tetzel was by no means representative of contemporary Catholic teaching on indulgences, but rather a reflection of his capacity to exaggerate. Yet if Tetzel overstated the matter in regard to <hl> indulgences for the dead, <hl> his teaching on indulgences for the living was in line with Catholic dogma of the time.


Question: Where were Tetzel's teachings in line with Church dogma?

Answer: indulgences for the living

However, this oft-quoted saying of Tetzel was by no means representative of contemporary Catholic teaching on indulgences, but rather a reflection of his capacity to exaggerate. <hl> Yet if Tetzel overstated the matter in regard to indulgences for the dead, his teaching on indulgences for the living was in line with Catholic dogma of the time. <hl>

However, this oft-quoted saying of Tetzel was by no means representative of contemporary Catholic teaching on indulgences, but rather a reflection of his capacity to exaggerate. Yet if Tetzel overstated the matter in regard to indulgences for the dead, his teaching on <hl> indulgences for the living <hl> was in line with Catholic dogma of the time.


Question: What story has little foundation in truth?

According to scholars Walter Krämer, Götz Trenkler, Gerhard Ritter, and Gerhard Prause, the story of the posting on the door, even though it has settled as one of the pillars of history, has little foundation in truth. The story is based on comments made by Philipp Melanchthon, though it is thought that he was not in Wittenberg at the time.

Answer: the posting on the door

<hl> According to scholars Walter Krämer, Götz Trenkler, Gerhard Ritter, and Gerhard Prause, the story of the posting on the door , even though it has settled as one of the pillars of history, has little foundation in truth. <hl> The story is based on comments made by Philipp Melanchthon, though it is thought that he was not in Wittenberg at the time.

According to scholars Walter Krämer, Götz Trenkler, Gerhard Ritter, and Gerhard Prause, the story of <hl> the posting on the door <hl>, even though it has settled as one of the pillars of history, has little foundation in truth. The story is based on comments made by Philipp Melanchthon, though it is thought that he was not in Wittenberg at the time.

According to scholars Walter Krämer, Götz Trenkler, Gerhard Ritter, and Gerhard Prause, the story of <hl> the posting on the door <hl> , even though it has settled as one of the pillars of history, has little foundation in truth.


Question: What story of little truth is a pillar of history?

Answer: posting on the door

<hl> According to scholars Walter Krämer, Götz Trenkler, Gerhard Ritter, and Gerhard Prause, the story of the posting on the door , even though it has settled as one of the pillars of history, has little foundation in truth. <hl> The story is based on comments made by Philipp Melanchthon, though it is thought that he was not in Wittenberg at the time.

According to scholars Walter Krämer, Götz Trenkler, Gerhard Ritter, and Gerhard Prause, the story of the <hl> posting on the door <hl>, even though it has settled as one of the pillars of history, has little foundation in truth. The story is based on comments made by Philipp Melanchthon, though it is thought that he was not in Wittenberg at the time.

According to scholars Walter Krämer, Götz Trenkler, Gerhard Ritter, and Gerhard Prause, the story of the <hl> posting on the door <hl> , even though it has settled as one of the pillars of history, has little foundation in truth.


Question: On whose comments is the posting on the door based?

Answer: Philipp Melanchthon

According to scholars Walter Krämer, Götz Trenkler, Gerhard Ritter, and Gerhard Prause, the story of the posting on the door, even though it has settled as one of the pillars of history, has little foundation in truth. <hl> The story is based on comments made by Philipp Melanchthon , though it is thought that he was not in Wittenberg at the time. <hl>

According to scholars Walter Krämer, Götz Trenkler, Gerhard Ritter, and Gerhard Prause, the story of the posting on the door, even though it has settled as one of the pillars of history, has little foundation in truth. The story is based on comments made by <hl> Philipp Melanchthon <hl>, though it is thought that he was not in Wittenberg at the time.

The story is based on comments made by <hl> Philipp Melanchthon <hl> , though it is thought that he was not in Wittenberg at the time.


Question: Where was Melanchthon at the time?

Answer: not in Wittenberg

According to scholars Walter Krämer, Götz Trenkler, Gerhard Ritter, and Gerhard Prause, the story of the posting on the door, even though it has settled as one of the pillars of history, has little foundation in truth. <hl> The story is based on comments made by Philipp Melanchthon, though it is thought that he was not in Wittenberg at the time. <hl>

According to scholars Walter Krämer, Götz Trenkler, Gerhard Ritter, and Gerhard Prause, the story of the posting on the door, even though it has settled as one of the pillars of history, has little foundation in truth. The story is based on comments made by Philipp Melanchthon, though it is thought that he was <hl> not in Wittenberg <hl> at the time.


Question: What do scholars agree on about the posting on the door story?

Answer: little foundation in truth

<hl> According to scholars Walter Krämer, Götz Trenkler, Gerhard Ritter, and Gerhard Prause, the story of the posting on the door, even though it has settled as one of the pillars of history, has little foundation in truth . <hl> The story is based on comments made by Philipp Melanchthon, though it is thought that he was not in Wittenberg at the time.

According to scholars Walter Krämer, Götz Trenkler, Gerhard Ritter, and Gerhard Prause, the story of the posting on the door, even though it has settled as one of the pillars of history, has <hl> little foundation in truth <hl>. The story is based on comments made by Philipp Melanchthon, though it is thought that he was not in Wittenberg at the time.

According to scholars Walter Krämer, Götz Trenkler, Gerhard Ritter, and Gerhard Prause, the story of the posting on the door, even though it has settled as one of the pillars of history, has <hl> little foundation in truth <hl> .


Question: When was Luther's 95 Theses translated into German?

It was not until January 1518 that friends of Luther translated the 95 Theses from Latin into German and printed and widely copied them, making the controversy one of the first in history to be aided by the printing press. Within two weeks, copies of the theses had spread throughout Germany; within two months, they had spread throughout Europe.

Answer: January 1518

<hl> It was not until January 1518 that friends of Luther translated the 95 Theses from Latin into German and printed and widely copied them, making the controversy one of the first in history to be aided by the printing press. <hl> Within two weeks, copies of the theses had spread throughout Germany; within two months, they had spread throughout Europe.

It was not until <hl> January 1518 <hl> that friends of Luther translated the 95 Theses from Latin into German and printed and widely copied them, making the controversy one of the first in history to be aided by the printing press. Within two weeks, copies of the theses had spread throughout Germany; within two months, they had spread throughout Europe.


Question: What device was one of the first to aid a controversy?

Answer: printing press

<hl> It was not until January 1518 that friends of Luther translated the 95 Theses from Latin into German and printed and widely copied them, making the controversy one of the first in history to be aided by the printing press . <hl> Within two weeks, copies of the theses had spread throughout Germany; within two months, they had spread throughout Europe.

It was not until January 1518 that friends of Luther translated the 95 Theses from Latin into German and printed and widely copied them, making the controversy one of the first in history to be aided by the <hl> printing press <hl>. Within two weeks, copies of the theses had spread throughout Germany; within two months, they had spread throughout Europe.

It was not until January 1518 that friends of Luther translated the 95 Theses from Latin into German and printed and widely copied them, making the controversy one of the first in history to be aided by the <hl> printing press <hl> .


Question: Who translated and printed Luther's 95 These?

Answer: friends of Luther

<hl> It was not until January 1518 that friends of Luther translated the 95 Theses from Latin into German and printed and widely copied them, making the controversy one of the first in history to be aided by the printing press. <hl> Within two weeks, copies of the theses had spread throughout Germany; within two months, they had spread throughout Europe.

It was not until January 1518 that <hl> friends of Luther <hl> translated the 95 Theses from Latin into German and printed and widely copied them, making the controversy one of the first in history to be aided by the printing press. Within two weeks, copies of the theses had spread throughout Germany; within two months, they had spread throughout Europe.


Question: How long did it take for the Theses printing to spread thought Germany?

Answer: two weeks

It was not until January 1518 that friends of Luther translated the 95 Theses from Latin into German and printed and widely copied them, making the controversy one of the first in history to be aided by the printing press. <hl> Within two weeks , copies of the theses had spread throughout Germany; within two months, they had spread throughout Europe. <hl>

It was not until January 1518 that friends of Luther translated the 95 Theses from Latin into German and printed and widely copied them, making the controversy one of the first in history to be aided by the printing press. Within <hl> two weeks <hl>, copies of the theses had spread throughout Germany; within two months, they had spread throughout Europe.

Within <hl> two weeks <hl> , copies of the theses had spread throughout Germany; within two months, they had spread throughout Europe.


Question: How long did it take for the Theses to spread through Europe?

Answer: two months

It was not until January 1518 that friends of Luther translated the 95 Theses from Latin into German and printed and widely copied them, making the controversy one of the first in history to be aided by the printing press. <hl> Within two weeks, copies of the theses had spread throughout Germany; within two months , they had spread throughout Europe. <hl>

It was not until January 1518 that friends of Luther translated the 95 Theses from Latin into German and printed and widely copied them, making the controversy one of the first in history to be aided by the printing press. Within two weeks, copies of the theses had spread throughout Germany; within <hl> two months <hl>, they had spread throughout Europe.

Within two weeks, copies of the theses had spread throughout Germany; within <hl> two months <hl> , they had spread throughout Europe.


Question: When did Luther's writings to spread to France, England and Italy?

Luther's writings circulated widely, reaching France, England, and Italy as early as 1519. Students thronged to Wittenberg to hear Luther speak. He published a short commentary on Galatians and his Work on the Psalms. This early part of Luther's career was one of his most creative and productive. Three of his best-known works were published in 1520: To the Christian Nobility of the German Nation, On the Babylonian Captivity of the Church, and On the Freedom of a Christian.

Answer: 1519

<hl> Luther's writings circulated widely, reaching France, England, and Italy as early as 1519 . <hl> Students thronged to Wittenberg to hear Luther speak. He published a short commentary on Galatians and his Work on the Psalms. This early part of Luther's career was one of his most creative and productive. Three of his best-known works were published in 1520: To the Christian Nobility of the German Nation, On the Babylonian Captivity of the Church, and On the Freedom of a Christian.

Luther's writings circulated widely, reaching France, England, and Italy as early as <hl> 1519 <hl>. Students thronged to Wittenberg to hear Luther speak. He published a short commentary on Galatians and his Work on the Psalms. This early part of Luther's career was one of his most creative and productive. Three of his best-known works were published in 1520: To the Christian Nobility of the German Nation, On the Babylonian Captivity of the Church, and On the Freedom of a Christian.

Luther's writings circulated widely, reaching France, England, and Italy as early as <hl> 1519 <hl> .


Question: Who went to Wittenberg to hear Luther speak?

Answer: Students

Luther's writings circulated widely, reaching France, England, and Italy as early as 1519. <hl> Students thronged to Wittenberg to hear Luther speak. <hl> He published a short commentary on Galatians and his Work on the Psalms. This early part of Luther's career was one of his most creative and productive. Three of his best-known works were published in 1520: To the Christian Nobility of the German Nation, On the Babylonian Captivity of the Church, and On the Freedom of a Christian.

Luther's writings circulated widely, reaching France, England, and Italy as early as 1519. <hl> Students <hl> thronged to Wittenberg to hear Luther speak. He published a short commentary on Galatians and his Work on the Psalms. This early part of Luther's career was one of his most creative and productive. Three of his best-known works were published in 1520: To the Christian Nobility of the German Nation, On the Babylonian Captivity of the Church, and On the Freedom of a Christian.


Question: What part of Luther's career was one of his most productive?

Answer: early part

Luther's writings circulated widely, reaching France, England, and Italy as early as 1519. Students thronged to Wittenberg to hear Luther speak. He published a short commentary on Galatians and his Work on the Psalms. <hl> This early part of Luther's career was one of his most creative and productive. <hl> Three of his best-known works were published in 1520: To the Christian Nobility of the German Nation, On the Babylonian Captivity of the Church, and On the Freedom of a Christian.

Luther's writings circulated widely, reaching France, England, and Italy as early as 1519. Students thronged to Wittenberg to hear Luther speak. He published a short commentary on Galatians and his Work on the Psalms. This <hl> early part <hl> of Luther's career was one of his most creative and productive. Three of his best-known works were published in 1520: To the Christian Nobility of the German Nation, On the Babylonian Captivity of the Church, and On the Freedom of a Christian.


Question: When were some of Luther's best-known works published?

Answer: 1520

Luther's writings circulated widely, reaching France, England, and Italy as early as 1519. Students thronged to Wittenberg to hear Luther speak. He published a short commentary on Galatians and his Work on the Psalms. This early part of Luther's career was one of his most creative and productive. <hl> Three of his best-known works were published in 1520 : To the Christian Nobility of the German Nation, On the Babylonian Captivity of the Church, and On the Freedom of a Christian. <hl>

Luther's writings circulated widely, reaching France, England, and Italy as early as 1519. Students thronged to Wittenberg to hear Luther speak. He published a short commentary on Galatians and his Work on the Psalms. This early part of Luther's career was one of his most creative and productive. Three of his best-known works were published in <hl> 1520 <hl>: To the Christian Nobility of the German Nation, On the Babylonian Captivity of the Church, and On the Freedom of a Christian.

Three of his best-known works were published in <hl> 1520 <hl> : To the Christian Nobility of the German Nation, On the Babylonian Captivity of the Church, and On the Freedom of a Christian.


Question: Besides publishing To the Christian Nobility of the German Nation and On the Babylonian Captivity of the Church, what other work did Luther produce in 1520?

Answer: On the Freedom of a Christian

Luther's writings circulated widely, reaching France, England, and Italy as early as 1519. Students thronged to Wittenberg to hear Luther speak. He published a short commentary on Galatians and his Work on the Psalms. This early part of Luther's career was one of his most creative and productive. Three of his best-known works were published in 1520: <hl> To the Christian Nobility of the German Nation, On the Babylonian Captivity of the Church, and On the Freedom of a Christian . <hl>

Luther's writings circulated widely, reaching France, England, and Italy as early as 1519. Students thronged to Wittenberg to hear Luther speak. He published a short commentary on Galatians and his Work on the Psalms. This early part of Luther's career was one of his most creative and productive. Three of his best-known works were published in 1520: To the Christian Nobility of the German Nation, On the Babylonian Captivity of the Church, and <hl> On the Freedom of a Christian <hl>.

To the Christian Nobility of the German Nation, On the Babylonian Captivity of the Church, and <hl> On the Freedom of a Christian <hl> .


Question: What did Martin Luther do during 1510 to 1520?

From 1510 to 1520, Luther lectured on the Psalms, the books of Hebrews, Romans, and Galatians. As he studied these portions of the Bible, he came to view the use of terms such as penance and righteousness by the Catholic Church in new ways. He became convinced that the church was corrupt in its ways and had lost sight of what he saw as several of the central truths of Christianity. The most important for Luther was the doctrine of justification – God's act of declaring a sinner righteous – by faith alone through God's grace. He began to teach that salvation or redemption is a gift of God's grace, attainable only through faith in Jesus as the Messiah. "This one and firm rock, which we call the doctrine of justification," he wrote, "is the chief article of the whole Christian doctrine, which comprehends the understanding of all godliness."

Answer: lectured

<hl> From 1510 to 1520, Luther lectured on the Psalms, the books of Hebrews, Romans, and Galatians. <hl> As he studied these portions of the Bible, he came to view the use of terms such as penance and righteousness by the Catholic Church in new ways. He became convinced that the church was corrupt in its ways and had lost sight of what he saw as several of the central truths of Christianity. The most important for Luther was the doctrine of justification – God's act of declaring a sinner righteous – by faith alone through God's grace. He began to teach that salvation or redemption is a gift of God's grace, attainable only through faith in Jesus as the Messiah. "This one and firm rock, which we call the doctrine of justification," he wrote, "is the chief article of the whole Christian doctrine, which comprehends the understanding of all godliness."

From 1510 to 1520, Luther <hl> lectured <hl> on the Psalms, the books of Hebrews, Romans, and Galatians. As he studied these portions of the Bible, he came to view the use of terms such as penance and righteousness by the Catholic Church in new ways. He became convinced that the church was corrupt in its ways and had lost sight of what he saw as several of the central truths of Christianity. The most important for Luther was the doctrine of justification – God's act of declaring a sinner righteous – by faith alone through God's grace. He began to teach that salvation or redemption is a gift of God's grace, attainable only through faith in Jesus as the Messiah. "This one and firm rock, which we call the doctrine of justification," he wrote, "is the chief article of the whole Christian doctrine, which comprehends the understanding of all godliness."


Question: What sections of Church dogma did Luther come to view in another way?

Answer: penance and righteousness

From 1510 to 1520, Luther lectured on the Psalms, the books of Hebrews, Romans, and Galatians. <hl> As he studied these portions of the Bible, he came to view the use of terms such as penance and righteousness by the Catholic Church in new ways. <hl> He became convinced that the church was corrupt in its ways and had lost sight of what he saw as several of the central truths of Christianity. The most important for Luther was the doctrine of justification – God's act of declaring a sinner righteous – by faith alone through God's grace. He began to teach that salvation or redemption is a gift of God's grace, attainable only through faith in Jesus as the Messiah. "This one and firm rock, which we call the doctrine of justification," he wrote, "is the chief article of the whole Christian doctrine, which comprehends the understanding of all godliness."

From 1510 to 1520, Luther lectured on the Psalms, the books of Hebrews, Romans, and Galatians. As he studied these portions of the Bible, he came to view the use of terms such as <hl> penance and righteousness <hl> by the Catholic Church in new ways. He became convinced that the church was corrupt in its ways and had lost sight of what he saw as several of the central truths of Christianity. The most important for Luther was the doctrine of justification – God's act of declaring a sinner righteous – by faith alone through God's grace. He began to teach that salvation or redemption is a gift of God's grace, attainable only through faith in Jesus as the Messiah. "This one and firm rock, which we call the doctrine of justification," he wrote, "is the chief article of the whole Christian doctrine, which comprehends the understanding of all godliness."


Question: What did Luther decide about the Catholic Church?

Answer: corrupt in its ways

From 1510 to 1520, Luther lectured on the Psalms, the books of Hebrews, Romans, and Galatians. As he studied these portions of the Bible, he came to view the use of terms such as penance and righteousness by the Catholic Church in new ways. <hl> He became convinced that the church was corrupt in its ways and had lost sight of what he saw as several of the central truths of Christianity. <hl> The most important for Luther was the doctrine of justification – God's act of declaring a sinner righteous – by faith alone through God's grace. He began to teach that salvation or redemption is a gift of God's grace, attainable only through faith in Jesus as the Messiah. "This one and firm rock, which we call the doctrine of justification," he wrote, "is the chief article of the whole Christian doctrine, which comprehends the understanding of all godliness."

From 1510 to 1520, Luther lectured on the Psalms, the books of Hebrews, Romans, and Galatians. As he studied these portions of the Bible, he came to view the use of terms such as penance and righteousness by the Catholic Church in new ways. He became convinced that the church was <hl> corrupt in its ways <hl> and had lost sight of what he saw as several of the central truths of Christianity. The most important for Luther was the doctrine of justification – God's act of declaring a sinner righteous – by faith alone through God's grace. He began to teach that salvation or redemption is a gift of God's grace, attainable only through faith in Jesus as the Messiah. "This one and firm rock, which we call the doctrine of justification," he wrote, "is the chief article of the whole Christian doctrine, which comprehends the understanding of all godliness."


Question: What, to Luther had the Church lost sight of?

Answer: central truths of Christianity

From 1510 to 1520, Luther lectured on the Psalms, the books of Hebrews, Romans, and Galatians. As he studied these portions of the Bible, he came to view the use of terms such as penance and righteousness by the Catholic Church in new ways. <hl> He became convinced that the church was corrupt in its ways and had lost sight of what he saw as several of the central truths of Christianity . <hl> The most important for Luther was the doctrine of justification – God's act of declaring a sinner righteous – by faith alone through God's grace. He began to teach that salvation or redemption is a gift of God's grace, attainable only through faith in Jesus as the Messiah. "This one and firm rock, which we call the doctrine of justification," he wrote, "is the chief article of the whole Christian doctrine, which comprehends the understanding of all godliness."

From 1510 to 1520, Luther lectured on the Psalms, the books of Hebrews, Romans, and Galatians. As he studied these portions of the Bible, he came to view the use of terms such as penance and righteousness by the Catholic Church in new ways. He became convinced that the church was corrupt in its ways and had lost sight of what he saw as several of the <hl> central truths of Christianity <hl>. The most important for Luther was the doctrine of justification – God's act of declaring a sinner righteous – by faith alone through God's grace. He began to teach that salvation or redemption is a gift of God's grace, attainable only through faith in Jesus as the Messiah. "This one and firm rock, which we call the doctrine of justification," he wrote, "is the chief article of the whole Christian doctrine, which comprehends the understanding of all godliness."

He became convinced that the church was corrupt in its ways and had lost sight of what he saw as several of the <hl> central truths of Christianity <hl> .


Question: What is the central article of the Christian doctrine?

Answer: doctrine of justification

From 1510 to 1520, Luther lectured on the Psalms, the books of Hebrews, Romans, and Galatians. As he studied these portions of the Bible, he came to view the use of terms such as penance and righteousness by the Catholic Church in new ways. He became convinced that the church was corrupt in its ways and had lost sight of what he saw as several of the central truths of Christianity. <hl> The most important for Luther was the doctrine of justification – God's act of declaring a sinner righteous – by faith alone through God's grace. <hl> He began to teach that salvation or redemption is a gift of God's grace, attainable only through faith in Jesus as the Messiah. "This one and firm rock, which we call the doctrine of justification," he wrote, "is the chief article of the whole Christian doctrine, which comprehends the understanding of all godliness."

From 1510 to 1520, Luther lectured on the Psalms, the books of Hebrews, Romans, and Galatians. As he studied these portions of the Bible, he came to view the use of terms such as penance and righteousness by the Catholic Church in new ways. He became convinced that the church was corrupt in its ways and had lost sight of what he saw as several of the central truths of Christianity. The most important for Luther was the <hl> doctrine of justification <hl> – God's act of declaring a sinner righteous – by faith alone through God's grace. He began to teach that salvation or redemption is a gift of God's grace, attainable only through faith in Jesus as the Messiah. "This one and firm rock, which we call the doctrine of justification," he wrote, "is the chief article of the whole Christian doctrine, which comprehends the understanding of all godliness."


Question: Of whom, to Luther, was justification entirely the work ?

Luther came to understand justification as entirely the work of God. This teaching by Luther was clearly expressed in his 1525 publication On the Bondage of the Will, which was written in response to On Free Will by Desiderius Erasmus (1524). Luther based his position on predestination on St. Paul's epistle to the Ephesians 2:8–10. Against the teaching of his day that the righteous acts of believers are performed in cooperation with God, Luther wrote that Christians receive such righteousness entirely from outside themselves; that righteousness not only comes from Christ but actually is the righteousness of Christ, imputed to Christians (rather than infused into them) through faith. "That is why faith alone makes someone just and fulfills the law," he wrote. "Faith is that which brings the Holy Spirit through the merits of Christ." Faith, for Luther, was a gift from God; the experience of being justified by faith was "as though I had been born again." His entry into Paradise, no less, was a discovery about "the righteousness of God" – a discovery that "the just person" of whom the Bible speaks (as in Romans 1:17) lives by faith. He explained his concept of "justification" in the Smalcald Articles:

Answer: God

<hl> Luther came to understand justification as entirely the work of God . <hl> This teaching by Luther was clearly expressed in his 1525 publication On the Bondage of the Will, which was written in response to On Free Will by Desiderius Erasmus (1524). Luther based his position on predestination on St. Paul's epistle to the Ephesians 2:8–10. Against the teaching of his day that the righteous acts of believers are performed in cooperation with God, Luther wrote that Christians receive such righteousness entirely from outside themselves; that righteousness not only comes from Christ but actually is the righteousness of Christ, imputed to Christians (rather than infused into them) through faith. "That is why faith alone makes someone just and fulfills the law," he wrote. "Faith is that which brings the Holy Spirit through the merits of Christ." Faith, for Luther, was a gift from God; the experience of being justified by faith was "as though I had been born again." His entry into Paradise, no less, was a discovery about "the righteousness of God" – a discovery that "the just person" of whom the Bible speaks (as in Romans 1:17) lives by faith. He explained his concept of "justification" in the Smalcald Articles:

Luther came to understand justification as entirely the work of <hl> God <hl>. This teaching by Luther was clearly expressed in his 1525 publication On the Bondage of the Will, which was written in response to On Free Will by Desiderius Erasmus (1524). Luther based his position on predestination on St. Paul's epistle to the Ephesians 2:8–10. Against the teaching of his day that the righteous acts of believers are performed in cooperation with God, Luther wrote that Christians receive such righteousness entirely from outside themselves; that righteousness not only comes from Christ but actually is the righteousness of Christ, imputed to Christians (rather than infused into them) through faith. "That is why faith alone makes someone just and fulfills the law," he wrote. "Faith is that which brings the Holy Spirit through the merits of Christ." Faith, for Luther, was a gift from God; the experience of being justified by faith was "as though I had been born again." His entry into Paradise, no less, was a discovery about "the righteousness of God" – a discovery that "the just person" of whom the Bible speaks (as in Romans 1:17) lives by faith. He explained his concept of "justification" in the Smalcald Articles:

Luther came to understand justification as entirely the work of <hl> God <hl> .


Question: When did Luther publish On the Bondage of the Will?

Answer: 1525

Luther came to understand justification as entirely the work of God. <hl> This teaching by Luther was clearly expressed in his 1525 publication On the Bondage of the Will, which was written in response to On Free Will by Desiderius Erasmus (1524). <hl> Luther based his position on predestination on St. Paul's epistle to the Ephesians 2:8–10. Against the teaching of his day that the righteous acts of believers are performed in cooperation with God, Luther wrote that Christians receive such righteousness entirely from outside themselves; that righteousness not only comes from Christ but actually is the righteousness of Christ, imputed to Christians (rather than infused into them) through faith. "That is why faith alone makes someone just and fulfills the law," he wrote. "Faith is that which brings the Holy Spirit through the merits of Christ." Faith, for Luther, was a gift from God; the experience of being justified by faith was "as though I had been born again." His entry into Paradise, no less, was a discovery about "the righteousness of God" – a discovery that "the just person" of whom the Bible speaks (as in Romans 1:17) lives by faith. He explained his concept of "justification" in the Smalcald Articles:

Luther came to understand justification as entirely the work of God. This teaching by Luther was clearly expressed in his <hl> 1525 <hl> publication On the Bondage of the Will, which was written in response to On Free Will by Desiderius Erasmus (1524). Luther based his position on predestination on St. Paul's epistle to the Ephesians 2:8–10. Against the teaching of his day that the righteous acts of believers are performed in cooperation with God, Luther wrote that Christians receive such righteousness entirely from outside themselves; that righteousness not only comes from Christ but actually is the righteousness of Christ, imputed to Christians (rather than infused into them) through faith. "That is why faith alone makes someone just and fulfills the law," he wrote. "Faith is that which brings the Holy Spirit through the merits of Christ." Faith, for Luther, was a gift from God; the experience of being justified by faith was "as though I had been born again." His entry into Paradise, no less, was a discovery about "the righteousness of God" – a discovery that "the just person" of whom the Bible speaks (as in Romans 1:17) lives by faith. He explained his concept of "justification" in the Smalcald Articles:


Question: What did Luther consider faith to be?

Answer: gift from God

Luther came to understand justification as entirely the work of God. This teaching by Luther was clearly expressed in his 1525 publication On the Bondage of the Will, which was written in response to On Free Will by Desiderius Erasmus (1524). Luther based his position on predestination on St. Paul's epistle to the Ephesians 2:8–10. Against the teaching of his day that the righteous acts of believers are performed in cooperation with God, Luther wrote that Christians receive such righteousness entirely from outside themselves; that righteousness not only comes from Christ but actually is the righteousness of Christ, imputed to Christians (rather than infused into them) through faith. "That is why faith alone makes someone just and fulfills the law," he wrote. "Faith is that which brings the Holy Spirit through the merits of Christ." <hl> Faith, for Luther, was a gift from God ; the experience of being justified by faith was "as though I had been born again." <hl> His entry into Paradise, no less, was a discovery about "the righteousness of God" – a discovery that "the just person" of whom the Bible speaks (as in Romans 1:17) lives by faith. He explained his concept of "justification" in the Smalcald Articles:

Luther came to understand justification as entirely the work of God. This teaching by Luther was clearly expressed in his 1525 publication On the Bondage of the Will, which was written in response to On Free Will by Desiderius Erasmus (1524). Luther based his position on predestination on St. Paul's epistle to the Ephesians 2:8–10. Against the teaching of his day that the righteous acts of believers are performed in cooperation with God, Luther wrote that Christians receive such righteousness entirely from outside themselves; that righteousness not only comes from Christ but actually is the righteousness of Christ, imputed to Christians (rather than infused into them) through faith. "That is why faith alone makes someone just and fulfills the law," he wrote. "Faith is that which brings the Holy Spirit through the merits of Christ." Faith, for Luther, was a <hl> gift from God <hl>; the experience of being justified by faith was "as though I had been born again." His entry into Paradise, no less, was a discovery about "the righteousness of God" – a discovery that "the just person" of whom the Bible speaks (as in Romans 1:17) lives by faith. He explained his concept of "justification" in the Smalcald Articles:

Faith, for Luther, was a <hl> gift from God <hl> ; the experience of being justified by faith was "as though I had been born again."


Question: Where did Luther explain his idea of justification?

Answer: Smalcald Articles

Luther came to understand justification as entirely the work of God. This teaching by Luther was clearly expressed in his 1525 publication On the Bondage of the Will, which was written in response to On Free Will by Desiderius Erasmus (1524). Luther based his position on predestination on St. Paul's epistle to the Ephesians 2:8–10. Against the teaching of his day that the righteous acts of believers are performed in cooperation with God, Luther wrote that Christians receive such righteousness entirely from outside themselves; that righteousness not only comes from Christ but actually is the righteousness of Christ, imputed to Christians (rather than infused into them) through faith. "That is why faith alone makes someone just and fulfills the law," he wrote. "Faith is that which brings the Holy Spirit through the merits of Christ." Faith, for Luther, was a gift from God; the experience of being justified by faith was "as though I had been born again." His entry into Paradise, no less, was a discovery about "the righteousness of God" – a discovery that "the just person" of whom the Bible speaks (as in Romans 1:17) lives by faith. <hl> He explained his concept of "justification" in the Smalcald Articles : <hl>

Luther came to understand justification as entirely the work of God. This teaching by Luther was clearly expressed in his 1525 publication On the Bondage of the Will, which was written in response to On Free Will by Desiderius Erasmus (1524). Luther based his position on predestination on St. Paul's epistle to the Ephesians 2:8–10. Against the teaching of his day that the righteous acts of believers are performed in cooperation with God, Luther wrote that Christians receive such righteousness entirely from outside themselves; that righteousness not only comes from Christ but actually is the righteousness of Christ, imputed to Christians (rather than infused into them) through faith. "That is why faith alone makes someone just and fulfills the law," he wrote. "Faith is that which brings the Holy Spirit through the merits of Christ." Faith, for Luther, was a gift from God; the experience of being justified by faith was "as though I had been born again." His entry into Paradise, no less, was a discovery about "the righteousness of God" – a discovery that "the just person" of whom the Bible speaks (as in Romans 1:17) lives by faith. He explained his concept of "justification" in the <hl> Smalcald Articles <hl>:

He explained his concept of "justification" in the <hl> Smalcald Articles <hl> :


Question: By what did Luther believe the just person lives?

Answer: lives by faith

Luther came to understand justification as entirely the work of God. This teaching by Luther was clearly expressed in his 1525 publication On the Bondage of the Will, which was written in response to On Free Will by Desiderius Erasmus (1524). Luther based his position on predestination on St. Paul's epistle to the Ephesians 2:8–10. Against the teaching of his day that the righteous acts of believers are performed in cooperation with God, Luther wrote that Christians receive such righteousness entirely from outside themselves; that righteousness not only comes from Christ but actually is the righteousness of Christ, imputed to Christians (rather than infused into them) through faith. "That is why faith alone makes someone just and fulfills the law," he wrote. "Faith is that which brings the Holy Spirit through the merits of Christ." Faith, for Luther, was a gift from God; the experience of being justified by faith was "as though I had been born again." <hl> His entry into Paradise, no less, was a discovery about "the righteousness of God" – a discovery that "the just person" of whom the Bible speaks (as in Romans 1:17) lives by faith . <hl> He explained his concept of "justification" in the Smalcald Articles:

Luther came to understand justification as entirely the work of God. This teaching by Luther was clearly expressed in his 1525 publication On the Bondage of the Will, which was written in response to On Free Will by Desiderius Erasmus (1524). Luther based his position on predestination on St. Paul's epistle to the Ephesians 2:8–10. Against the teaching of his day that the righteous acts of believers are performed in cooperation with God, Luther wrote that Christians receive such righteousness entirely from outside themselves; that righteousness not only comes from Christ but actually is the righteousness of Christ, imputed to Christians (rather than infused into them) through faith. "That is why faith alone makes someone just and fulfills the law," he wrote. "Faith is that which brings the Holy Spirit through the merits of Christ." Faith, for Luther, was a gift from God; the experience of being justified by faith was "as though I had been born again." His entry into Paradise, no less, was a discovery about "the righteousness of God" – a discovery that "the just person" of whom the Bible speaks (as in Romans 1:17) <hl> lives by faith <hl>. He explained his concept of "justification" in the Smalcald Articles:

His entry into Paradise, no less, was a discovery about "the righteousness of God" – a discovery that "the just person" of whom the Bible speaks (as in Romans 1:17) <hl> lives by faith <hl> .


Question: What was the first point of the Reformation?

Luther's rediscovery of "Christ and His salvation" was the first of two points that became the foundation for the Reformation. His railing against the sale of indulgences was based on it.

Answer: Christ and His salvation

<hl> Luther's rediscovery of " Christ and His salvation " was the first of two points that became the foundation for the Reformation. <hl> His railing against the sale of indulgences was based on it.

Luther's rediscovery of "<hl> Christ and His salvation <hl>" was the first of two points that became the foundation for the Reformation. His railing against the sale of indulgences was based on it.

Luther's rediscovery of " <hl> Christ and His salvation <hl> " was the first of two points that became the foundation for the Reformation.


Question: What became the foundation of the Reformation?

Answer: Christ and His salvation

<hl> Luther's rediscovery of " Christ and His salvation " was the first of two points that became the foundation for the Reformation. <hl> His railing against the sale of indulgences was based on it.

Luther's rediscovery of "<hl> Christ and His salvation <hl>" was the first of two points that became the foundation for the Reformation. His railing against the sale of indulgences was based on it.

Luther's rediscovery of " <hl> Christ and His salvation <hl> " was the first of two points that became the foundation for the Reformation.


Question: What fueled Luther's concept of Christ and His Salvation?

Answer: sale of indulgences

Luther's rediscovery of "Christ and His salvation" was the first of two points that became the foundation for the Reformation. <hl> His railing against the sale of indulgences was based on it. <hl>

Luther's rediscovery of "Christ and His salvation" was the first of two points that became the foundation for the Reformation. His railing against the <hl> sale of indulgences <hl> was based on it.


Question: How many points are there in the foundation of the Reformation?

Answer: two points

<hl> Luther's rediscovery of "Christ and His salvation" was the first of two points that became the foundation for the Reformation. <hl> His railing against the sale of indulgences was based on it.

Luther's rediscovery of "Christ and His salvation" was the first of <hl> two points <hl> that became the foundation for the Reformation. His railing against the sale of indulgences was based on it.


Question: To whom did Luther send a letter containing his 95 Theses?

Archbishop Albrecht of Mainz and Magdeburg did not reply to Luther's letter containing the 95 Theses. He had the theses checked for heresy and in December 1517 forwarded them to Rome. He needed the revenue from the indulgences to pay off a papal dispensation for his tenure of more than one bishopric. As Luther later noted, "the pope had a finger in the pie as well, because one half was to go to the building of St Peter's Church in Rome".

Answer: Archbishop Albrecht

<hl> Archbishop Albrecht of Mainz and Magdeburg did not reply to Luther's letter containing the 95 <hl> Theses. He had the theses checked for heresy and in December 1517 forwarded them to Rome. He needed the revenue from the indulgences to pay off a papal dispensation for his tenure of more than one bishopric. As Luther later noted, "the pope had a finger in the pie as well, because one half was to go to the building of St Peter's Church in Rome".

<hl> Archbishop Albrecht <hl> of Mainz and Magdeburg did not reply to Luther's letter containing the 95 Theses. He had the theses checked for heresy and in December 1517 forwarded them to Rome. He needed the revenue from the indulgences to pay off a papal dispensation for his tenure of more than one bishopric. As Luther later noted, "the pope had a finger in the pie as well, because one half was to go to the building of St Peter's Church in Rome".


Question: After Archbishop Albrecht reviewed the Theses, where did he send them?

Answer: Rome

Archbishop Albrecht of Mainz and Magdeburg did not reply to Luther's letter containing the 95 <hl> Theses. He had the theses checked for heresy and in December 1517 forwarded them to Rome . <hl> He needed the revenue from the indulgences to pay off a papal dispensation for his tenure of more than one bishopric. As Luther later noted, "the pope had a finger in the pie as well, because one half was to go to the building of St Peter's Church in Rome".

Archbishop Albrecht of Mainz and Magdeburg did not reply to Luther's letter containing the 95 Theses. He had the theses checked for heresy and in December 1517 forwarded them to <hl> Rome <hl>. He needed the revenue from the indulgences to pay off a papal dispensation for his tenure of more than one bishopric. As Luther later noted, "the pope had a finger in the pie as well, because one half was to go to the building of St Peter's Church in Rome".

Theses. He had the theses checked for heresy and in December 1517 forwarded them to <hl> Rome <hl> .


Question: What did Albrecht need the indulgences to pay for?

Answer: papal dispensation

Archbishop Albrecht of Mainz and Magdeburg did not reply to Luther's letter containing the 95 Theses. He had the theses checked for heresy and in December 1517 forwarded them to Rome. <hl> He needed the revenue from the indulgences to pay off a papal dispensation for his tenure of more than one bishopric. <hl> As Luther later noted, "the pope had a finger in the pie as well, because one half was to go to the building of St Peter's Church in Rome".

Archbishop Albrecht of Mainz and Magdeburg did not reply to Luther's letter containing the 95 Theses. He had the theses checked for heresy and in December 1517 forwarded them to Rome. He needed the revenue from the indulgences to pay off a <hl> papal dispensation <hl> for his tenure of more than one bishopric. As Luther later noted, "the pope had a finger in the pie as well, because one half was to go to the building of St Peter's Church in Rome".


Question: How much of the indulgences went to Rome?

Answer: one half

Archbishop Albrecht of Mainz and Magdeburg did not reply to Luther's letter containing the 95 Theses. He had the theses checked for heresy and in December 1517 forwarded them to Rome. He needed the revenue from the indulgences to pay off a papal dispensation for his tenure of more than one bishopric. <hl> As Luther later noted, "the pope had a finger in the pie as well, because one half was to go to the building of St Peter's Church in Rome". <hl>

Archbishop Albrecht of Mainz and Magdeburg did not reply to Luther's letter containing the 95 Theses. He had the theses checked for heresy and in December 1517 forwarded them to Rome. He needed the revenue from the indulgences to pay off a papal dispensation for his tenure of more than one bishopric. As Luther later noted, "the pope had a finger in the pie as well, because <hl> one half <hl> was to go to the building of St Peter's Church in Rome".


Question: When did Archbishop Albrecht send Luther's letter containing the 95 Theses to Rome?

Answer: December 1517

Archbishop Albrecht of Mainz and Magdeburg did not reply to Luther's letter containing the 95 <hl> Theses. He had the theses checked for heresy and in December 1517 forwarded them to Rome. <hl> He needed the revenue from the indulgences to pay off a papal dispensation for his tenure of more than one bishopric. As Luther later noted, "the pope had a finger in the pie as well, because one half was to go to the building of St Peter's Church in Rome".

Archbishop Albrecht of Mainz and Magdeburg did not reply to Luther's letter containing the 95 Theses. He had the theses checked for heresy and in <hl> December 1517 <hl> forwarded them to Rome. He needed the revenue from the indulgences to pay off a papal dispensation for his tenure of more than one bishopric. As Luther later noted, "the pope had a finger in the pie as well, because one half was to go to the building of St Peter's Church in Rome".


Question: Which Pope sought to undermine Luther's theories?

Pope Leo X was used to reformers and heretics, and he responded slowly, "with great care as is proper." Over the next three years he deployed a series of papal theologians and envoys against Luther, which served only to harden the reformer's anti-papal theology. First, the Dominican theologian Sylvester Mazzolini drafted a heresy case against Luther, whom Leo then summoned to Rome. The Elector Frederick persuaded the pope to have Luther examined at Augsburg, where the Imperial Diet was held. There, in October 1518, under questioning by papal legate Cardinal Cajetan Luther stated that he did not consider the papacy part of the biblical Church because historistical interpretation of Bible prophecy concluded that the papacy was the Antichrist. The prophecies concerning the Antichrist soon became the center of controversy. The hearings degenerated into a shouting match. More than his writing the 95 Theses, Luther's confrontation with the church cast him as an enemy of the pope. Cajetan's original instructions had been to arrest Luther if he failed to recant, but the legate desisted from doing so. Luther slipped out of the city at night, unbeknownst to Cajetan.

Answer: Pope Leo X

<hl> Pope Leo X was used to reformers and heretics, and he responded slowly, "with great care as is proper." <hl> Over the next three years he deployed a series of papal theologians and envoys against Luther, which served only to harden the reformer's anti-papal theology. First, the Dominican theologian Sylvester Mazzolini drafted a heresy case against Luther, whom Leo then summoned to Rome. The Elector Frederick persuaded the pope to have Luther examined at Augsburg, where the Imperial Diet was held. There, in October 1518, under questioning by papal legate Cardinal Cajetan Luther stated that he did not consider the papacy part of the biblical Church because historistical interpretation of Bible prophecy concluded that the papacy was the Antichrist. The prophecies concerning the Antichrist soon became the center of controversy. The hearings degenerated into a shouting match. More than his writing the 95 Theses, Luther's confrontation with the church cast him as an enemy of the pope. Cajetan's original instructions had been to arrest Luther if he failed to recant, but the legate desisted from doing so. Luther slipped out of the city at night, unbeknownst to Cajetan.

<hl> Pope Leo X <hl> was used to reformers and heretics, and he responded slowly, "with great care as is proper." Over the next three years he deployed a series of papal theologians and envoys against Luther, which served only to harden the reformer's anti-papal theology. First, the Dominican theologian Sylvester Mazzolini drafted a heresy case against Luther, whom Leo then summoned to Rome. The Elector Frederick persuaded the pope to have Luther examined at Augsburg, where the Imperial Diet was held. There, in October 1518, under questioning by papal legate Cardinal Cajetan Luther stated that he did not consider the papacy part of the biblical Church because historistical interpretation of Bible prophecy concluded that the papacy was the Antichrist. The prophecies concerning the Antichrist soon became the center of controversy. The hearings degenerated into a shouting match. More than his writing the 95 Theses, Luther's confrontation with the church cast him as an enemy of the pope. Cajetan's original instructions had been to arrest Luther if he failed to recant, but the legate desisted from doing so. Luther slipped out of the city at night, unbeknownst to Cajetan.


Question: What did Pope Leo X launch against Luther?

Answer: papal theologians and envoys

Pope Leo X was used to reformers and heretics, and he responded slowly, "with great care as is proper." <hl> Over the next three years he deployed a series of papal theologians and envoys against Luther, which served only to harden the reformer's anti-papal theology. <hl> First, the Dominican theologian Sylvester Mazzolini drafted a heresy case against Luther, whom Leo then summoned to Rome. The Elector Frederick persuaded the pope to have Luther examined at Augsburg, where the Imperial Diet was held. There, in October 1518, under questioning by papal legate Cardinal Cajetan Luther stated that he did not consider the papacy part of the biblical Church because historistical interpretation of Bible prophecy concluded that the papacy was the Antichrist. The prophecies concerning the Antichrist soon became the center of controversy. The hearings degenerated into a shouting match. More than his writing the 95 Theses, Luther's confrontation with the church cast him as an enemy of the pope. Cajetan's original instructions had been to arrest Luther if he failed to recant, but the legate desisted from doing so. Luther slipped out of the city at night, unbeknownst to Cajetan.

Pope Leo X was used to reformers and heretics, and he responded slowly, "with great care as is proper." Over the next three years he deployed a series of <hl> papal theologians and envoys <hl> against Luther, which served only to harden the reformer's anti-papal theology. First, the Dominican theologian Sylvester Mazzolini drafted a heresy case against Luther, whom Leo then summoned to Rome. The Elector Frederick persuaded the pope to have Luther examined at Augsburg, where the Imperial Diet was held. There, in October 1518, under questioning by papal legate Cardinal Cajetan Luther stated that he did not consider the papacy part of the biblical Church because historistical interpretation of Bible prophecy concluded that the papacy was the Antichrist. The prophecies concerning the Antichrist soon became the center of controversy. The hearings degenerated into a shouting match. More than his writing the 95 Theses, Luther's confrontation with the church cast him as an enemy of the pope. Cajetan's original instructions had been to arrest Luther if he failed to recant, but the legate desisted from doing so. Luther slipped out of the city at night, unbeknownst to Cajetan.


Question: When was Luther examined at Augsburg by the papal legate?

Answer: October 1518

Pope Leo X was used to reformers and heretics, and he responded slowly, "with great care as is proper." Over the next three years he deployed a series of papal theologians and envoys against Luther, which served only to harden the reformer's anti-papal theology. First, the Dominican theologian Sylvester Mazzolini drafted a heresy case against Luther, whom Leo then summoned to Rome. The Elector Frederick persuaded the pope to have Luther examined at Augsburg, where the Imperial Diet was held. <hl> There, in October 1518 , under questioning by papal legate Cardinal Cajetan Luther stated that he did not consider the papacy part of the biblical Church because historistical interpretation of Bible prophecy concluded that the papacy was the Antichrist. <hl> The prophecies concerning the Antichrist soon became the center of controversy. The hearings degenerated into a shouting match. More than his writing the 95 Theses, Luther's confrontation with the church cast him as an enemy of the pope. Cajetan's original instructions had been to arrest Luther if he failed to recant, but the legate desisted from doing so. Luther slipped out of the city at night, unbeknownst to Cajetan.

Pope Leo X was used to reformers and heretics, and he responded slowly, "with great care as is proper." Over the next three years he deployed a series of papal theologians and envoys against Luther, which served only to harden the reformer's anti-papal theology. First, the Dominican theologian Sylvester Mazzolini drafted a heresy case against Luther, whom Leo then summoned to Rome. The Elector Frederick persuaded the pope to have Luther examined at Augsburg, where the Imperial Diet was held. There, in <hl> October 1518 <hl>, under questioning by papal legate Cardinal Cajetan Luther stated that he did not consider the papacy part of the biblical Church because historistical interpretation of Bible prophecy concluded that the papacy was the Antichrist. The prophecies concerning the Antichrist soon became the center of controversy. The hearings degenerated into a shouting match. More than his writing the 95 Theses, Luther's confrontation with the church cast him as an enemy of the pope. Cajetan's original instructions had been to arrest Luther if he failed to recant, but the legate desisted from doing so. Luther slipped out of the city at night, unbeknownst to Cajetan.

There, in <hl> October 1518 <hl> , under questioning by papal legate Cardinal Cajetan Luther stated that he did not consider the papacy part of the biblical Church because historistical interpretation of Bible prophecy concluded that the papacy was the Antichrist.


Question: What did Luther tell the legate about the papacy?

Answer: papacy was the Antichrist

Pope Leo X was used to reformers and heretics, and he responded slowly, "with great care as is proper." Over the next three years he deployed a series of papal theologians and envoys against Luther, which served only to harden the reformer's anti-papal theology. First, the Dominican theologian Sylvester Mazzolini drafted a heresy case against Luther, whom Leo then summoned to Rome. The Elector Frederick persuaded the pope to have Luther examined at Augsburg, where the Imperial Diet was held. <hl> There, in October 1518, under questioning by papal legate Cardinal Cajetan Luther stated that he did not consider the papacy part of the biblical Church because historistical interpretation of Bible prophecy concluded that the papacy was the Antichrist . <hl> The prophecies concerning the Antichrist soon became the center of controversy. The hearings degenerated into a shouting match. More than his writing the 95 Theses, Luther's confrontation with the church cast him as an enemy of the pope. Cajetan's original instructions had been to arrest Luther if he failed to recant, but the legate desisted from doing so. Luther slipped out of the city at night, unbeknownst to Cajetan.

Pope Leo X was used to reformers and heretics, and he responded slowly, "with great care as is proper." Over the next three years he deployed a series of papal theologians and envoys against Luther, which served only to harden the reformer's anti-papal theology. First, the Dominican theologian Sylvester Mazzolini drafted a heresy case against Luther, whom Leo then summoned to Rome. The Elector Frederick persuaded the pope to have Luther examined at Augsburg, where the Imperial Diet was held. There, in October 1518, under questioning by papal legate Cardinal Cajetan Luther stated that he did not consider the papacy part of the biblical Church because historistical interpretation of Bible prophecy concluded that the <hl> papacy was the Antichrist <hl>. The prophecies concerning the Antichrist soon became the center of controversy. The hearings degenerated into a shouting match. More than his writing the 95 Theses, Luther's confrontation with the church cast him as an enemy of the pope. Cajetan's original instructions had been to arrest Luther if he failed to recant, but the legate desisted from doing so. Luther slipped out of the city at night, unbeknownst to Cajetan.

There, in October 1518, under questioning by papal legate Cardinal Cajetan Luther stated that he did not consider the papacy part of the biblical Church because historistical interpretation of Bible prophecy concluded that the <hl> papacy was the Antichrist <hl> .


Question: What were the papal legate's orders from the Pope?

Answer: arrest Luther

Pope Leo X was used to reformers and heretics, and he responded slowly, "with great care as is proper." Over the next three years he deployed a series of papal theologians and envoys against Luther, which served only to harden the reformer's anti-papal theology. First, the Dominican theologian Sylvester Mazzolini drafted a heresy case against Luther, whom Leo then summoned to Rome. The Elector Frederick persuaded the pope to have Luther examined at Augsburg, where the Imperial Diet was held. There, in October 1518, under questioning by papal legate Cardinal Cajetan Luther stated that he did not consider the papacy part of the biblical Church because historistical interpretation of Bible prophecy concluded that the papacy was the Antichrist. The prophecies concerning the Antichrist soon became the center of controversy. The hearings degenerated into a shouting match. More than his writing the 95 Theses, Luther's confrontation with the church cast him as an enemy of the pope. <hl> Cajetan's original instructions had been to arrest Luther if he failed to recant, but the legate desisted from doing so. <hl> Luther slipped out of the city at night, unbeknownst to Cajetan.

Pope Leo X was used to reformers and heretics, and he responded slowly, "with great care as is proper." Over the next three years he deployed a series of papal theologians and envoys against Luther, which served only to harden the reformer's anti-papal theology. First, the Dominican theologian Sylvester Mazzolini drafted a heresy case against Luther, whom Leo then summoned to Rome. The Elector Frederick persuaded the pope to have Luther examined at Augsburg, where the Imperial Diet was held. There, in October 1518, under questioning by papal legate Cardinal Cajetan Luther stated that he did not consider the papacy part of the biblical Church because historistical interpretation of Bible prophecy concluded that the papacy was the Antichrist. The prophecies concerning the Antichrist soon became the center of controversy. The hearings degenerated into a shouting match. More than his writing the 95 Theses, Luther's confrontation with the church cast him as an enemy of the pope. Cajetan's original instructions had been to <hl> arrest Luther <hl> if he failed to recant, but the legate desisted from doing so. Luther slipped out of the city at night, unbeknownst to Cajetan.


Question: When did papal nuncio Karl von Miltitz get Luther to make concessions ?

In January 1519, at Altenburg in Saxony, the papal nuncio Karl von Miltitz adopted a more conciliatory approach. Luther made certain concessions to the Saxon, who was a relative of the Elector, and promised to remain silent if his opponents did. The theologian Johann Eck, however, was determined to expose Luther's doctrine in a public forum. In June and July 1519, he staged a disputation with Luther's colleague Andreas Karlstadt at Leipzig and invited Luther to speak. Luther's boldest assertion in the debate was that Matthew 16:18 does not confer on popes the exclusive right to interpret scripture, and that therefore neither popes nor church councils were infallible. For this, Eck branded Luther a new Jan Hus, referring to the Czech reformer and heretic burned at the stake in 1415. From that moment, he devoted himself to Luther's defeat.

Answer: January 1519

<hl> In January 1519 , at Altenburg in Saxony, the papal nuncio Karl von Miltitz adopted a more conciliatory approach. <hl> Luther made certain concessions to the Saxon, who was a relative of the Elector, and promised to remain silent if his opponents did. The theologian Johann Eck, however, was determined to expose Luther's doctrine in a public forum. In June and July 1519, he staged a disputation with Luther's colleague Andreas Karlstadt at Leipzig and invited Luther to speak. Luther's boldest assertion in the debate was that Matthew 16:18 does not confer on popes the exclusive right to interpret scripture, and that therefore neither popes nor church councils were infallible. For this, Eck branded Luther a new Jan Hus, referring to the Czech reformer and heretic burned at the stake in 1415. From that moment, he devoted himself to Luther's defeat.

In <hl> January 1519 <hl>, at Altenburg in Saxony, the papal nuncio Karl von Miltitz adopted a more conciliatory approach. Luther made certain concessions to the Saxon, who was a relative of the Elector, and promised to remain silent if his opponents did. The theologian Johann Eck, however, was determined to expose Luther's doctrine in a public forum. In June and July 1519, he staged a disputation with Luther's colleague Andreas Karlstadt at Leipzig and invited Luther to speak. Luther's boldest assertion in the debate was that Matthew 16:18 does not confer on popes the exclusive right to interpret scripture, and that therefore neither popes nor church councils were infallible. For this, Eck branded Luther a new Jan Hus, referring to the Czech reformer and heretic burned at the stake in 1415. From that moment, he devoted himself to Luther's defeat.

In <hl> January 1519 <hl> , at Altenburg in Saxony, the papal nuncio Karl von Miltitz adopted a more conciliatory approach.


Question: What did Luther promise to do as a concession?

Answer: remain silent

In January 1519, at Altenburg in Saxony, the papal nuncio Karl von Miltitz adopted a more conciliatory approach. <hl> Luther made certain concessions to the Saxon, who was a relative of the Elector, and promised to remain silent if his opponents did. <hl> The theologian Johann Eck, however, was determined to expose Luther's doctrine in a public forum. In June and July 1519, he staged a disputation with Luther's colleague Andreas Karlstadt at Leipzig and invited Luther to speak. Luther's boldest assertion in the debate was that Matthew 16:18 does not confer on popes the exclusive right to interpret scripture, and that therefore neither popes nor church councils were infallible. For this, Eck branded Luther a new Jan Hus, referring to the Czech reformer and heretic burned at the stake in 1415. From that moment, he devoted himself to Luther's defeat.

In January 1519, at Altenburg in Saxony, the papal nuncio Karl von Miltitz adopted a more conciliatory approach. Luther made certain concessions to the Saxon, who was a relative of the Elector, and promised to <hl> remain silent <hl> if his opponents did. The theologian Johann Eck, however, was determined to expose Luther's doctrine in a public forum. In June and July 1519, he staged a disputation with Luther's colleague Andreas Karlstadt at Leipzig and invited Luther to speak. Luther's boldest assertion in the debate was that Matthew 16:18 does not confer on popes the exclusive right to interpret scripture, and that therefore neither popes nor church councils were infallible. For this, Eck branded Luther a new Jan Hus, referring to the Czech reformer and heretic burned at the stake in 1415. From that moment, he devoted himself to Luther's defeat.


Question: Who was determined to expose Luther at this time?

Answer: Johann Eck

In January 1519, at Altenburg in Saxony, the papal nuncio Karl von Miltitz adopted a more conciliatory approach. Luther made certain concessions to the Saxon, who was a relative of the Elector, and promised to remain silent if his opponents did. <hl> The theologian Johann Eck , however, was determined to expose Luther's doctrine in a public forum. <hl> In June and July 1519, he staged a disputation with Luther's colleague Andreas Karlstadt at Leipzig and invited Luther to speak. Luther's boldest assertion in the debate was that Matthew 16:18 does not confer on popes the exclusive right to interpret scripture, and that therefore neither popes nor church councils were infallible. For this, Eck branded Luther a new Jan Hus, referring to the Czech reformer and heretic burned at the stake in 1415. From that moment, he devoted himself to Luther's defeat.

In January 1519, at Altenburg in Saxony, the papal nuncio Karl von Miltitz adopted a more conciliatory approach. Luther made certain concessions to the Saxon, who was a relative of the Elector, and promised to remain silent if his opponents did. The theologian <hl> Johann Eck <hl>, however, was determined to expose Luther's doctrine in a public forum. In June and July 1519, he staged a disputation with Luther's colleague Andreas Karlstadt at Leipzig and invited Luther to speak. Luther's boldest assertion in the debate was that Matthew 16:18 does not confer on popes the exclusive right to interpret scripture, and that therefore neither popes nor church councils were infallible. For this, Eck branded Luther a new Jan Hus, referring to the Czech reformer and heretic burned at the stake in 1415. From that moment, he devoted himself to Luther's defeat.

The theologian <hl> Johann Eck <hl> , however, was determined to expose Luther's doctrine in a public forum.


Question: What scripture did Luther use to back up his opinion that churchmen were not infallible?

Answer: Matthew 16:18

In January 1519, at Altenburg in Saxony, the papal nuncio Karl von Miltitz adopted a more conciliatory approach. Luther made certain concessions to the Saxon, who was a relative of the Elector, and promised to remain silent if his opponents did. The theologian Johann Eck, however, was determined to expose Luther's doctrine in a public forum. In June and July 1519, he staged a disputation with Luther's colleague Andreas Karlstadt at Leipzig and invited Luther to speak. <hl> Luther's boldest assertion in the debate was that Matthew 16:18 does not confer on popes the exclusive right to interpret scripture, and that therefore neither popes nor church councils were infallible. <hl> For this, Eck branded Luther a new Jan Hus, referring to the Czech reformer and heretic burned at the stake in 1415. From that moment, he devoted himself to Luther's defeat.

In January 1519, at Altenburg in Saxony, the papal nuncio Karl von Miltitz adopted a more conciliatory approach. Luther made certain concessions to the Saxon, who was a relative of the Elector, and promised to remain silent if his opponents did. The theologian Johann Eck, however, was determined to expose Luther's doctrine in a public forum. In June and July 1519, he staged a disputation with Luther's colleague Andreas Karlstadt at Leipzig and invited Luther to speak. Luther's boldest assertion in the debate was that <hl> Matthew 16:18 <hl> does not confer on popes the exclusive right to interpret scripture, and that therefore neither popes nor church councils were infallible. For this, Eck branded Luther a new Jan Hus, referring to the Czech reformer and heretic burned at the stake in 1415. From that moment, he devoted himself to Luther's defeat.