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 giving money to the church absolve the giver from?, context: 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.


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: What did Luther call these donations?, context: 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.


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: Who did Luther say that Christians must not slacken in following?, context: 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.


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

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: Whose saying about freeing souls from purgatory was often quoted?, context: 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.


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: What did this statement of Tetzel's show about him?, context: 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.


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 did Tetzel overstate his teachings?, context: 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.


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: Where were Tetzel's teachings in line with Church dogma?, context: 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.


Question: What story has little foundation in truth?

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 has little foundation in truth?, context: 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.


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: What story of little truth is a pillar of history?, context: 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.


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: On whose comments is the posting on the door based?, context: 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.


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: Where was Melanchthon at the time?, context: 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.


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: What do scholars agree on about the posting on the door story?, context: 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.


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

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: When was Luther's 95 Theses translated into German?, context: 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.


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: What device was one of the first to aid a controversy?, context: 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.


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: Who translated and printed Luther's 95 These?, context: 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.


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 printing to spread thought Germany?, context: 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.


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: How long did it take for the Theses to spread through Europe?, context: 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.


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

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


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: Who went to Wittenberg to hear Luther speak?, context: 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.


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: What part of Luther's career was one of his most productive?, context: 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.


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: When were some of Luther's best-known works published?, context: 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.


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: 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?, context: 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.


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

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 did Martin Luther do during 1510 to 1520?, context: 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."


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 sections of Church dogma did Luther come to view in another way?, context: 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."


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 did Luther decide about the Catholic Church?, context: 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."


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, to Luther had the Church lost sight of?, context: 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."


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: What is the central article of the Christian doctrine?, context: 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."


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

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


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: When did Luther publish On the Bondage of the Will?, context: 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:


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: What did Luther consider faith to be?, context: 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:


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: Where did Luther explain his idea of justification?, context: 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:


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: By what did Luther believe the just person lives?, context: 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:


Question: What was the first point 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 was the first point of the Reformation?, context: 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.


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 became the foundation of the Reformation?, context: 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.


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: What fueled Luther's concept of Christ and His Salvation?, context: 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.


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: How many points are there in the foundation of the Reformation?, context: 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.


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

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: To whom did Luther send a letter containing his 95 Theses?, context: 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".


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: After Archbishop Albrecht reviewed the Theses, where did he send them?, context: 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".


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: What did Albrecht need the indulgences to pay for?, context: 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".


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: How much of the indulgences went to Rome?, context: 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".


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: When did Archbishop Albrecht send Luther's letter containing the 95 Theses to Rome?, context: 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".


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

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: Which Pope sought to undermine Luther's theories?, context: 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.


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: What did Pope Leo X launch against Luther?, context: 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.


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: When was Luther examined at Augsburg by the papal legate?, context: 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.


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 did Luther tell the legate about the papacy?, context: 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.


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: What were the papal legate's orders from the Pope?, context: 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.


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

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: When did papal nuncio Karl von Miltitz get Luther to make concessions ?, context: 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.


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: What did Luther promise to do as a concession?, context: 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.