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In past times, corporal punishment (spanking or paddling or caning or strapping or birching the student in order to cause physical pain) was one of the most common forms of school discipline throughout much of the world. Most Western countries, and some others, have now banned it, but it remains lawful in the United States following a US Supreme Court decision in 1977 which held that paddling did not violate the US Constitution.
30 US states have banned corporal punishment, the others (mostly in the South) have not. It is still used to a significant (though declining) degree in some public schools in Alabama, Arkansas, Georgia, Louisiana, Mississippi, Oklahoma, Tennessee and Texas. Private schools in these and most other states may also use it. Corporal punishment in American schools is administered to the seat of the student's trousers or skirt with a specially made wooden paddle. This often used to take place in the classroom or hallway, but nowadays the punishment is usually given privately in the principal's office.
Official corporal punishment, often by caning, remains commonplace in schools in some Asian, African and Caribbean countries. For details of individual countries see School corporal punishment.
Currently detention is one of the most common punishments in schools in the United States, the UK, Ireland, Singapore and other countries. It requires the pupil to remain in school at a given time in the school day (such as lunch, recess or after school); or even to attend school on a non-school day, e.g. "Saturday detention" held at some schools. During detention, students normally have to sit in a classroom and do work, write lines or a punishment essay, or sit quietly.
A modern example of school discipline in North America and Western Europe relies upon the idea of an assertive teacher who is prepared to impose their will upon a class. Positive reinforcement is balanced with immediate and fair punishment for misbehavior and firm, clear boundaries define what is appropriate and inappropriate behavior. Teachers are expected to respect their students; sarcasm and attempts to humiliate pupils are seen as falling outside of what constitutes reasonable discipline.[verification needed]
Whilst this is the consensus viewpoint amongst the majority of academics, some teachers and parents advocate a more assertive and confrontational style of discipline.[citation needed] Such individuals claim that many problems with modern schooling stem from the weakness in school discipline and if teachers exercised firm control over the classroom they would be able to teach more efficiently. This viewpoint is supported by the educational attainment of countries—in East Asia for instance—that combine strict discipline with high standards of education.[citation needed]
It's not clear, however that this stereotypical view reflects the reality of East Asian classrooms or that the educational goals in these countries are commensurable with those in Western countries. In Japan, for example, although average attainment on standardized tests may exceed those in Western countries, classroom discipline and behavior is highly problematic. Although, officially, schools have extremely rigid codes of behavior, in practice many teachers find the students unmanageable and do not enforce discipline at all.
Where school class sizes are typically 40 to 50 students, maintaining order in the classroom can divert the teacher from instruction, leaving little opportunity for concentration and focus on what is being taught. In response, teachers may concentrate their attention on motivated students, ignoring attention-seeking and disruptive students. The result of this is that motivated students, facing demanding university entrance examinations, receive disproportionate resources. Given the emphasis on attainment of university places, administrators and governors may regard this policy as appropriate.
Sudbury model democratic schools claim that popularly based authority can maintain order more effectively than dictatorial authority for governments and schools alike. They also claim that in these schools the preservation of public order is easier and more efficient than anywhere else. Primarily because rules and regulations are made by the community as a whole, thence the school atmosphere is one of persuasion and negotiation, rather than confrontation since there is no one to confront. Sudbury model democratic schools' proponents argue that a school that has good, clear laws, fairly and democratically passed by the entire school community, and a good judicial system for enforcing these laws, is a school in which community discipline prevails, and in which an increasingly sophisticated concept of law and order develops, against other schools today, where rules are arbitrary, authority is absolute, punishment is capricious, and due process of law is unknown.
Since teachers can affect how students perceive the course materials, it has been found that teachers who showed enthusiasm towards the course materials and students can affect a positive learning experience towards the course materials. On teacher/course evaluations, it was found that teachers who have a positive disposition towards the course content tend to transfer their passion to receptive students. These teachers do not teach by rote but attempt to find new invigoration for the course materials on a daily basis. One of the difficulties in this approach is that teachers may have repeatedly covered a curriculum until they begin to feel bored with the subject which in turn bores the students as well. Students who had enthusiastic teachers tend to rate them higher than teachers who didn't show much enthusiasm for the course materials.
Teachers that exhibit enthusiasm can lead to students who are more likely to be engaged, interested, energetic, and curious about learning the subject matter. Recent research has found a correlation between teacher enthusiasm and students' intrinsic motivation to learn and vitality in the classroom. Controlled, experimental studies exploring intrinsic motivation of college students has shown that nonverbal expressions of enthusiasm, such as demonstrative gesturing, dramatic movements which are varied, and emotional facial expressions, result in college students reporting higher levels of intrinsic motivation to learn. Students who experienced a very enthusiastic teacher were more likely to read lecture material outside of the classroom.
There are various mechanisms by which teacher enthusiasm may facilitate higher levels of intrinsic motivation. Teacher enthusiasm may contribute to a classroom atmosphere full of energy and enthusiasm which feed student interest and excitement in learning the subject matter. Enthusiastic teachers may also lead to students becoming more self-determined in their own learning process. The concept of mere exposure indicates that the teacher's enthusiasm may contribute to the student's expectations about intrinsic motivation in the context of learning. Also, enthusiasm may act as a "motivational embellishment"; increasing a student's interest by the variety, novelty, and surprise of the enthusiastic teacher's presentation of the material. Finally, the concept of emotional contagion, may also apply. Students may become more intrinsically motivated by catching onto the enthusiasm and energy of the teacher.[citation needed]
Research shows that student motivation and attitudes towards school are closely linked to student-teacher relationships. Enthusiastic teachers are particularly good at creating beneficial relations with their students. Their ability to create effective learning environments that foster student achievement depends on the kind of relationship they build with their students. Useful teacher-to-student interactions are crucial in linking academic success with personal achievement. Here, personal success is a student's internal goal of improving himself, whereas academic success includes the goals he receives from his superior. A teacher must guide his student in aligning his personal goals with his academic goals. Students who receive this positive influence show stronger self-confidence and greater personal and academic success than those without these teacher interactions.
Students are likely to build stronger relations with teachers who are friendly and supportive and will show more interest in courses taught by these teachers. Teachers that spend more time interacting and working directly with students are perceived as supportive and effective teachers. Effective teachers have been shown to invite student participation and decision making, allow humor into their classroom, and demonstrate a willingness to play.
The way a teacher promotes the course they are teaching, the more the student will get out of the subject matter. The three most important aspects of teacher enthusiasm are enthusiasm about teaching, enthusiasm about the students, and enthusiasm about the subject matter. A teacher must enjoy teaching. If they do not enjoy what they are doing, the students will be able to tell. They also must enjoy being around their students. A teacher who cares for their students is going to help that individual succeed in their life in the future. The teacher also needs to be enthusiastic about the subject matter they are teaching. For example, a teacher talking about chemistry needs to enjoy the art of chemistry and show that to their students. A spark in the teacher may create a spark of excitement in the student as well. An enthusiastic teacher has the ability to be very influential in the young students life.
Misconduct by teachers, especially sexual misconduct, has been getting increased scrutiny from the media and the courts. A study by the American Association of University Women reported that 9.6% of students in the United States claim to have received unwanted sexual attention from an adult associated with education; be they a volunteer, bus driver, teacher, administrator or other adult; sometime during their educational career.
A study in England showed a 0.3% prevalence of sexual abuse by any professional, a group that included priests, religious leaders, and case workers as well as teachers. It is important to note, however, that the British study referenced above is the only one of its kind and consisted of "a random ... probability sample of 2,869 young people between the ages of 18 and 24 in a computer-assisted study" and that the questions referred to "sexual abuse with a professional," not necessarily a teacher. It is therefore logical to conclude that information on the percentage of abuses by teachers in the United Kingdom is not explicitly available and therefore not necessarily reliable. The AAUW study, however, posed questions about fourteen types of sexual harassment and various degrees of frequency and included only abuses by teachers. "The sample was drawn from a list of 80,000 schools to create a stratified two-stage sample design of 2,065 8th to 11th grade students"Its reliability was gauged at 95% with a 4% margin of error.
In the United States especially, several high-profile cases such as Debra LaFave, Pamela Rogers, and Mary Kay Letourneau have caused increased scrutiny on teacher misconduct.
Chris Keates, the general secretary of National Association of Schoolmasters Union of Women Teachers, said that teachers who have sex with pupils over the age of consent should not be placed on the sex offenders register and that prosecution for statutory rape "is a real anomaly in the law that we are concerned about." This has led to outrage from child protection and parental rights groups. Fears of being labelled a pedophile or hebephile has led to several men who enjoy teaching avoiding the profession. This has in some jurisdictions reportedly led to a shortage of male teachers.
Teachers face several occupational hazards in their line of work, including occupational stress, which can negatively impact teachers' mental and physical health, productivity, and students' performance. Stress can be caused by organizational change, relationships with students, fellow teachers, and administrative personnel, working environment, expectations to substitute, long hours with a heavy workload, and inspections. Teachers are also at high risk for occupational burnout.
A 2000 study found that 42% of UK teachers experienced occupational stress, twice the figure for the average profession. A 2012 study found that teachers experienced double the rate of anxiety, depression, and stress than average workers.
There are several ways to mitigate the occupational hazards of teaching. Organizational interventions, like changing teachers' schedules, providing support networks and mentoring, changing the work environment, and offering promotions and bonuses, may be effective in helping to reduce occupational stress among teachers. Individual-level interventions, including stress-management training and counseling, are also used to relieve occupational stress among teachers.
There are many similarities and differences among teachers around the world. In almost all countries teachers are educated in a university or college. Governments may require certification by a recognized body before they can teach in a school. In many countries, elementary school education certificate is earned after completion of high school. The high school student follows an education specialty track, obtain the prerequisite "student-teaching" time, and receive a special diploma to begin teaching after graduation. In addition to certification, many educational institutions especially within the US, require that prospective teachers pass a background check and psychiatric evaluation to be able to teach in classroom. This is not always the case with adult further learning institutions but is fast becoming the norm in many countries as security concerns grow.
Education in Australia is primarily the responsibility of the individual states and territories. Generally, education in Australia follows the three-tier model which includes primary education (primary schools), followed by secondary education (secondary schools/high schools) and tertiary education (universities and/or TAFE colleges).
Teaching in Canada requires a post-secondary degree Bachelor's Degree. In most provinces a second Bachelor's Degree such as a Bachelor of Education is required to become a qualified teacher. Salary ranges from $40,000/year to $90,000/yr. Teachers have the option to teach for a public school which is funded by the provincial government or teaching in a private school which is funded by the private sector, businesses and sponsors.
In Germany, teachers are mainly civil servants recruited in special university classes, called Lehramtstudien (Teaching Education Studies). There are many differences between the teachers for elementary schools (Grundschule), lower secondary schools (Hauptschule), middle level secondary schools (Realschule) and higher level secondary schools (Gymnasium). Salaries for teachers depend on the civil servants' salary index scale (Bundesbesoldungsordnung).
Salaries for primary teachers in Ireland depend mainly on seniority (i.e. holding the position of principal, deputy principal or assistant principal), experience and qualifications. Extra pay is also given for teaching through the Irish language, in a Gaeltacht area or on an island. The basic pay for a starting teacher is €27,814 p.a., rising incrementally to €53,423 for a teacher with 25 years service. A principal of a large school with many years experience and several qualifications (M.A., H.Dip., etc.) could earn over €90,000.
Teachers are required to be registered with the Teaching Council; under Section 30 of the Teaching Council Act 2001, a person employed in any capacity in a recognised teaching post - who is not registered with the Teaching Council - may not be paid from Oireachtas funds.
From 2006 Garda vetting has been introduced for new entrants to the teaching profession. These procedures apply to teaching and also to non-teaching posts and those who refuse vetting "cannot be appointed or engaged by the school in any capacity including in a voluntary role". Existing staff will be vetted on a phased basis.
Salaries for Nursery, Primary and Secondary School teachers ranged from £20,133 to £41,004 in September 2007, although some salaries can go much higher depending on experience and extra responsibilities. Preschool teachers may earn £20,980 annually.[citation needed] Teachers in state schools must have at least a bachelor's degree, complete an approved teacher education program, and be licensed.
Many counties offer alternative licensing programs to attract people into teaching, especially for hard-to-fill positions. Excellent job opportunities are expected as retirements, especially among secondary school teachers, outweigh slowing enrollment growth; opportunities will vary by geographic area and subject taught.[citation needed]
In Scotland, anyone wishing to teach must be registered with the General Teaching Council for Scotland (GTCS). Teaching in Scotland is an all graduate profession and the normal route for graduates wishing to teach is to complete a programme of Initial Teacher Education (ITE) at one of the seven Scottish Universities who offer these courses. Once successfully completed, "Provisional Registration" is given by the GTCS which is raised to "Full Registration" status after a year if there is sufficient evidence to show that the "Standard for Full Registration" has been met.
For the salary year beginning April 2008, unpromoted teachers in Scotland earned from £20,427 for a Probationer, up to £32,583 after 6 years teaching, but could then go on to earn up to £39,942 as they complete the modules to earn Chartered Teacher Status (requiring at least 6 years at up to two modules per year.) Promotion to Principal Teacher positions attracts a salary of between £34,566 and £44,616; Deputy Head, and Head teachers earn from £40,290 to £78,642. Teachers in Scotland can be registered members of trade unions with the main ones being the Educational Institute of Scotland and the Scottish Secondary Teachers' Association.
Education in Wales differs in certain respects from education elsewhere in the United Kingdom. For example, a significant number of students all over Wales are educated either wholly or largely through the medium of Welsh: in 2008/09, 22 per cent of classes in maintained primary schools used Welsh as the sole or main medium of instruction. Welsh medium education is available to all age groups through nurseries, schools, colleges and universities and in adult education; lessons in the language itself are compulsory for all pupils until the age of 16.
Teachers in Wales can be registered members of trade unions such as ATL, NUT or NASUWT and reports in recent years suggest that the average age of teachers in Wales is falling with teachers being younger than in previous years. A growing cause of concern are that attacks on teachers in Welsh schools which reached an all-time high between 2005 and 2010.
In the United States, each state determines the requirements for getting a license to teach in public schools. Teaching certification generally lasts three years, but teachers can receive certificates that last as long as ten years. Public school teachers are required to have a bachelor's degree and the majority must be certified by the state in which they teach. Many charter schools do not require that their teachers be certified, provided they meet the standards to be highly qualified as set by No Child Left Behind. Additionally, the requirements for substitute/temporary teachers are generally not as rigorous as those for full-time professionals. The Bureau of Labor Statistics estimates that there are 1.4 million elementary school teachers, 674,000 middle school teachers, and 1 million secondary school teachers employed in the U.S.
In the past, teachers have been paid relatively low salaries. However, average teacher salaries have improved rapidly in recent years. US teachers are generally paid on graduated scales, with income depending on experience. Teachers with more experience and higher education earn more than those with a standard bachelor's degree and certificate. Salaries vary greatly depending on state, relative cost of living, and grade taught. Salaries also vary within states where wealthy suburban school districts generally have higher salary schedules than other districts. The median salary for all primary and secondary teachers was $46,000 in 2004, with the average entry salary for a teacher with a bachelor's degree being an estimated $32,000. Median salaries for preschool teachers, however, were less than half the national median for secondary teachers, clock in at an estimated $21,000 in 2004. For high school teachers, median salaries in 2007 ranged from $35,000 in South Dakota to $71,000 in New York, with a national median of $52,000. Some contracts may include long-term disability insurance, life insurance, emergency/personal leave and investment options. The American Federation of Teachers' teacher salary survey for the 2006-07 school year found that the average teacher salary was $51,009. In a salary survey report for K-12 teachers, elementary school teachers had the lowest median salary earning $39,259. High school teachers had the highest median salary earning $41,855. Many teachers take advantage of the opportunity to increase their income by supervising after-school programs and other extracurricular activities. In addition to monetary compensation, public school teachers may also enjoy greater benefits (like health insurance) compared to other occupations. Merit pay systems are on the rise for teachers, paying teachers extra money based on excellent classroom evaluations, high test scores and for high success at their overall school. Also, with the advent of the internet, many teachers are now selling their lesson plans to other teachers through the web in order to earn supplemental income, most notably on TeachersPayTeachers.com.
There are many forms of spiritual or religious teachers in Christianity, across all three major traditions - (Roman) Catholic, (Eastern) Orthodox Catholic, and Protestant/Non-Denominational, with a stronger tradition of spiritual formation in the more historic and authoritarian/hierarchical Christian traditions with a long tradition of "discernment of spirits", of vocations, and other aspects of spiritual life, especially the Roman and Orthodox Catholic Churches. These positions include: the honoured but informal position of starets or elder - a man (or, less often, woman), often a monastic, considered to be graced by God with certain gifts for the guidance of souls and the detection and correction of prelest (spiritual pride or deception) - who acts as a spiritual guide or father in the Orthodox Catholic tradition, especially Russian Orthodoxy (see Optina Monastery, which had a long line of said starets); the Priest or Confessor in Roman Catholicism, who is often a man in Holy Orders but may be a monastic or other person respected for his spiritual accomplishments or acumen (even the Pope of Rome has a Confessor, who is not always a bishop, and, due to the hierarchical structure of the Roman Church, can not be his equal in authority), which is often a semi-official to official position, as opposed to the unofficial positions of spiritual guides in the Orthodox Catholic and Protestant traditions; and the almost-exclusively informal arrangements (generally formal only in members who are under some form of church discipline) of mentorship (both of adults and children, in the latter case often a youth pastor) in the Protestant and Non-Denominational traditions, which boundaries can be blurred with the more typically Roman "confessor" position in some of the more historic and conservative Reformation Churches, such as some of the Lutheran and Anglican. In keeping with the individualistic nature of most Protestant denominations, the emphasis on being guided in spiritual development is small, with a heavy emphasis placed on heavy reading and personal, Spirit-enlightened interpretation of the Holy Bible.
In The Church of Jesus Christ of Latter-day Saints (LDS Church), the teacher is an office in the Aaronic priesthood, generally conferred on young boys or recent converts, and has little in common with the "spiritual teacher" archetype. The role of "spiritual teacher" may be filled by many individuals in the LDS Church, often a trusted friend, who may hold any office, from Elder to Bishop, or no office at all. The emphasis on spiritual mentorship in the LDS Church is similar to that in the more "low-church" traditions of Protestantism, with a stronger emphasis placed on the husband and father of a family to provide spiritual guidance for all of his family, ideally in consultation with his wife, even if the husband is not a member of the LDS Church, based on interpretatios of certain Biblical texts which proclaim the spiritual authority of husbands in marriage. Even Priesthood representatives are expected to defer to the father of the house when in his home. Further, additional spiritual guidance is offered by those holding the office of Patriarch, which is supposed by Latter-day Saints to grant certain gifts of the Spirit, such as the ability to prophesy, to its holders. This guidance is generally offered during a ceremony called the patriarchal blessing.
In Hinduism the spiritual teacher is known as a guru, and, in many traditions of Hinduism - especially those common in the West - the emphasis on spiritual mentorship is extremely high, with gurus often exercising a great deal of control over the lives of their disciples.
In Tibetan Buddhism the teachers of Dharma in Tibet are most commonly called a Lama. A Lama who has through phowa and siddhi consciously determined to be reborn, often many times, in order to continue their Bodhisattva vow is called a Tulku.
There are many concepts of teachers in Islam, ranging from mullahs (the teachers at madrassas) to ulemas, who teach of the laws of Islam for the proper way of Islamic living according to the Sunnah and Ahadith, and can render legal verdicts upon matters of Islamic law in accordance with the teaching of one of the Four Schools of Jurisprudence. In the more spiritual or mystical Islamic tradition of Sufism, the position of spiritual teacher and an esoteric (as opposed to exoteric, or actions-oriented, e.g. the Five Pillars of Islam) spirituality and spiritual knowledge takes on a more important dimension, with emphasis on learning from living saints - the highest of which is a Qutb - and of traditions passed down from initiate to initiate, and traceable back to the founder of the order.
Martin Luther (/ˈluːθər/ or /ˈluːðər/; German: [ˈmaɐ̯tiːn ˈlʊtɐ] ( listen); 10 November 1483 – 18 February 1546) was a German professor of theology, composer, priest, former monk and a seminal figure in the Protestant Reformation. Luther came to reject several teachings and practices of the Late Medieval Catholic Church. He strongly disputed the claim that freedom from God's punishment for sin could be purchased with money. He proposed an academic discussion of the power and usefulness of indulgences in his Ninety-Five Theses of 1517. His refusal to retract all of his writings at the demand of Pope Leo X in 1520 and the Holy Roman Emperor Charles V at the Diet of Worms in 1521 resulted in his excommunication by the Pope and condemnation as an outlaw by the Emperor.
Luther taught that salvation and subsequently eternal life is not earned by good deeds but is received only as a free gift of God's grace through faith in Jesus Christ as redeemer from sin. His theology challenged the authority and office of the Pope by teaching that the Bible is the only source of divinely revealed knowledge from God and opposed sacerdotalism by considering all baptized Christians to be a holy priesthood. Those who identify with these, and all of Luther's wider teachings, are called Lutherans even though Luther insisted on Christian or Evangelical as the only acceptable names for individuals who professed Christ.
His translation of the Bible into the vernacular (instead of Latin) made it more accessible, which had a tremendous impact on the church and German culture. It fostered the development of a standard version of the German language, added several principles to the art of translation, and influenced the writing of an English translation, the Tyndale Bible. His hymns influenced the development of singing in churches. His marriage to Katharina von Bora set a model for the practice of clerical marriage, allowing Protestant clergy to marry.
Martin Luther was born to Hans Luder (or Ludher, later Luther) and his wife Margarethe (née Lindemann) on 10 November 1483 in Eisleben, Saxony, then part of the Holy Roman Empire. He was baptized as a Catholic the next morning on the feast day of St. Martin of Tours. His family moved to Mansfeld in 1484, where his father was a leaseholder of copper mines and smelters and served as one of four citizen representatives on the local council. The religious scholar Martin Marty describes Luther's mother as a hard-working woman of "trading-class stock and middling means" and notes that Luther's enemies later wrongly described her as a whore and bath attendant. He had several brothers and sisters, and is known to have been close to one of them, Jacob. Hans Luther was ambitious for himself and his family, and he was determined to see Martin, his eldest son, become a lawyer. He sent Martin to Latin schools in Mansfeld, then Magdeburg in 1497, where he attended a school operated by a lay group called the Brethren of the Common Life, and Eisenach in 1498. The three schools focused on the so-called "trivium": grammar, rhetoric, and logic. Luther later compared his education there to purgatory and hell.
In 1501, at the age of 19, he entered the University of Erfurt, which he later described as a beerhouse and whorehouse. He was made to wake at four every morning for what has been described as "a day of rote learning and often wearying spiritual exercises." He received his master's degree in 1505.
In accordance with his father's wishes, Luther enrolled in law school at the same university that year but dropped out almost immediately, believing that law represented uncertainty. Luther sought assurances about life and was drawn to theology and philosophy, expressing particular interest in Aristotle, William of Ockham, and Gabriel Biel. He was deeply influenced by two tutors, Bartholomaeus Arnoldi von Usingen and Jodocus Trutfetter, who taught him to be suspicious of even the greatest thinkers and to test everything himself by experience. Philosophy proved to be unsatisfying, offering assurance about the use of reason but none about loving God, which to Luther was more important. Reason could not lead men to God, he felt, and he thereafter developed a love-hate relationship with Aristotle over the latter's emphasis on reason. For Luther, reason could be used to question men and institutions, but not God. Human beings could learn about God only through divine revelation, he believed, and Scripture therefore became increasingly important to him.
He later attributed his decision to an event: on 2 July 1505, he was returning to university on horseback after a trip home. During a thunderstorm, a lightning bolt struck near him. Later telling his father he was terrified of death and divine judgment, he cried out, "Help! Saint Anna, I will become a monk!" He came to view his cry for help as a vow he could never break. He left law school, sold his books, and entered a closed Augustinian cloister in Erfurt on 17 July 1505. One friend blamed the decision on Luther's sadness over the deaths of two friends. Luther himself seemed saddened by the move. Those who attended a farewell supper walked him to the door of the Black Cloister. "This day you see me, and then, not ever again," he said. His father was furious over what he saw as a waste of Luther's education.
Luther dedicated himself to the Augustinian order, devoting himself to fasting, long hours in prayer, pilgrimage, and frequent confession. Luther described this period of his life as one of deep spiritual despair. He said, "I lost touch with Christ the Savior and Comforter, and made of him the jailer and hangman of my poor soul." Johann von Staupitz, his superior, pointed Luther's mind away from continual reflection upon his sins toward the merits of Christ. He taught that true repentance does not involve self-inflicted penances and punishments but rather a change of heart.
In 1507, he was ordained to the priesthood, and in 1508, von Staupitz, first dean of the newly founded University of Wittenberg, sent for Luther, to teach theology. He received a bachelor's degree in Biblical studies on 9 March 1508, and another bachelor's degree in the Sentences by Peter Lombard in 1509.
On 19 October 1512, he was awarded his Doctor of Theology and, on 21 October 1512, was received into the senate of the theological faculty of the University of Wittenberg, having been called to the position of Doctor in Bible. He spent the rest of his career in this position at the University of Wittenberg.
In 1516, Johann Tetzel, a Dominican friar and papal commissioner for indulgences, was sent to Germany by the Roman Catholic Church to sell indulgences to raise money to rebuild St. Peter's Basilica in Rome. Roman Catholic theology stated that faith alone, whether fiduciary or dogmatic, cannot justify man; justification rather depends only on such faith as is active in charity and good works (fides caritate formata). The benefits of good works could be obtained by donating money to the church.
On 31 October 1517, Luther wrote to his bishop, Albert of Mainz, protesting the sale of indulgences. He enclosed in his letter a copy of his "Disputation of Martin Luther on the Power and Efficacy of Indulgences", which came to be known as The Ninety-Five Theses. Hans Hillerbrand writes that Luther had no intention of confronting the church, but saw his disputation as a scholarly objection to church practices, and the tone of the writing is accordingly "searching, rather than doctrinaire." Hillerbrand writes that there is nevertheless an undercurrent of challenge in several of the theses, particularly in Thesis 86, which asks: "Why does the pope, whose wealth today is greater than the wealth of the richest Crassus, build the basilica of St. Peter with the money of poor believers rather than with his own money?"
Luther objected to a saying attributed to Johann Tetzel that "As soon as the coin in the coffer rings, the soul from purgatory (also attested as 'into heaven') springs."
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.
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.
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.
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.
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.
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."
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:
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.
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".
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.
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.
On 15 June 1520, the Pope warned Luther with the papal bull (edict) Exsurge Domine that he risked excommunication unless he recanted 41 sentences drawn from his writings, including the 95 Theses, within 60 days. That autumn, Johann Eck proclaimed the bull in Meissen and other towns. Karl von Miltitz, a papal nuncio, attempted to broker a solution, but Luther, who had sent the Pope a copy of On the Freedom of a Christian in October, publicly set fire to the bull and decretals at Wittenberg on 10 December 1520, an act he defended in Why the Pope and his Recent Book are Burned and Assertions Concerning All Articles. As a consequence, Luther was excommunicated by Pope Leo X on 3 January 1521, in the bull Decet Romanum Pontificem.
The enforcement of the ban on the 95 Theses fell to the secular authorities. On 18 April 1521, Luther appeared as ordered before the Diet of Worms. This was a general assembly of the estates of the Holy Roman Empire that took place in Worms, a town on the Rhine. It was conducted from 28 January to 25 May 1521, with Emperor Charles V presiding. Prince Frederick III, Elector of Saxony, obtained a safe conduct for Luther to and from the meeting.
Johann Eck, speaking on behalf of the Empire as assistant of the Archbishop of Trier, presented Luther with copies of his writings laid out on a table and asked him if the books were his, and whether he stood by their contents. Luther confirmed he was their author, but requested time to think about the answer to the second question. He prayed, consulted friends, and gave his response the next day:
At the end of this speech, Luther raised his arm "in the traditional salute of a knight winning a bout." Michael Mullett considers this speech as a "world classic of epoch-making oratory."
Luther refused to recant his writings. He is sometimes also quoted as saying: "Here I stand. I can do no other". Recent scholars consider the evidence for these words to be unreliable, since they were inserted before "May God help me" only in later versions of the speech and not recorded in witness accounts of the proceedings. However, Mullett suggests that given his nature, "we are free to believe that Luther would tend to select the more dramatic form of words."
Over the next five days, private conferences were held to determine Luther's fate. The Emperor presented the final draft of the Edict of Worms on 25 May 1521, declaring Luther an outlaw, banning his literature, and requiring his arrest: "We want him to be apprehended and punished as a notorious heretic." It also made it a crime for anyone in Germany to give Luther food or shelter. It permitted anyone to kill Luther without legal consequence.
Luther's disappearance during his return trip back to Wittenberg was planned. Frederick III had him intercepted on his way home in the forest near Wittenberg by masked horsemen who were made to appear as armed highwaymen. They escorted Luther to the security of the Wartburg Castle at Eisenach. During his stay at Wartburg, which he referred to as "my Patmos", Luther translated the New Testament from Greek into German and poured out doctrinal and polemical writings. These included a renewed attack on Archbishop Albrecht of Mainz, whom he shamed into halting the sale of indulgences in his episcopates, and a "Refutation of the Argument of Latomus," in which he expounded the principle of justification to Jacobus Latomus, an orthodox theologian from Louvain.
In this work, one of his most emphatic statements on faith, he argued that every good work designed to attract God's favor is a sin. All humans are sinners by nature, he explained, and God's grace (which cannot be earned) alone can make them just. On 1 August 1521, Luther wrote to Melanchthon on the same theme: "Be a sinner, and let your sins be strong, but let your trust in Christ be stronger, and rejoice in Christ who is the victor over sin, death, and the world. We will commit sins while we are here, for this life is not a place where justice resides."
In the summer of 1521, Luther widened his target from individual pieties like indulgences and pilgrimages to doctrines at the heart of Church practices. In On the Abrogation of the Private Mass, he condemned as idolatry the idea that the mass is a sacrifice, asserting instead that it is a gift, to be received with thanksgiving by the whole congregation. His essay On Confession, Whether the Pope has the Power to Require It rejected compulsory confession and encouraged private confession and absolution, since "every Christian is a confessor." In November, Luther wrote The Judgement of Martin Luther on Monastic Vows. He assured monks and nuns that they could break their vows without sin, because vows were an illegitimate and vain attempt to win salvation.
In 1521 Luther dealt largely with prophecy, in which he broadened the foundations of the Reformation placing them on prophetic faith. His main interest was centered on the prophecy of the Little Horn in Daniel 8:9–12, 23–25. The antichrist of 2 Thessalonians 2 was identified as the power of the Papacy. So too was the Little Horn of Daniel 7, coming up among the divisions of Rome, explicitly applied.
Luther made his pronouncements from Wartburg in the context of rapid developments at Wittenberg, of which he was kept fully informed. Andreas Karlstadt, supported by the ex-Augustinian Gabriel Zwilling, embarked on a radical programme of reform there in June 1521, exceeding anything envisaged by Luther. The reforms provoked disturbances, including a revolt by the Augustinian friars against their prior, the smashing of statues and images in churches, and denunciations of the magistracy. After secretly visiting Wittenberg in early December 1521, Luther wrote A Sincere Admonition by Martin Luther to All Christians to Guard Against Insurrection and Rebellion. Wittenberg became even more volatile after Christmas when a band of visionary zealots, the so-called Zwickau prophets, arrived, preaching revolutionary doctrines such as the equality of man, adult baptism, and Christ's imminent return. When the town council asked Luther to return, he decided it was his duty to act.
Luther secretly returned to Wittenberg on 6 March 1522. He wrote to the Elector: "During my absence, Satan has entered my sheepfold, and committed ravages which I cannot repair by writing, but only by my personal presence and living word." For eight days in Lent, beginning on Invocavit Sunday, 9 March, Luther preached eight sermons, which became known as the "Invocavit Sermons". In these sermons, he hammered home the primacy of core Christian values such as love, patience, charity, and freedom, and reminded the citizens to trust God's word rather than violence to bring about necessary change.
The effect of Luther's intervention was immediate. After the sixth sermon, the Wittenberg jurist Jerome Schurf wrote to the elector: "Oh, what joy has Dr. Martin's return spread among us! His words, through divine mercy, are bringing back every day misguided people into the way of the truth."
Luther next set about reversing or modifying the new church practices. By working alongside the authorities to restore public order, he signalled his reinvention as a conservative force within the Reformation. After banishing the Zwickau prophets, he now faced a battle against not only the established Church but also the radical reformers who threatened the new order by fomenting social unrest and violence.
Despite his victory in Wittenberg, Luther was unable to stifle radicalism further afield. Preachers such as Zwickau prophet Nicholas Storch and Thomas Müntzer helped instigate the German Peasants' War of 1524–25, during which many atrocities were committed, often in Luther's name. There had been revolts by the peasantry on a smaller scale since the 15th century. Luther's pamphlets against the Church and the hierarchy, often worded with "liberal" phraseology, now led many peasants to believe he would support an attack on the upper classes in general. Revolts broke out in Franconia, Swabia, and Thuringia in 1524, even drawing support from disaffected nobles, many of whom were in debt. Gaining momentum under the leadership of radicals such as Müntzer in Thuringia and Michael Gaismair in Tyrol, the revolts turned into war.
Luther sympathised with some of the peasants' grievances, as he showed in his response to the Twelve Articles in May 1525, but he reminded the aggrieved to obey the temporal authorities. During a tour of Thuringia, he became enraged at the widespread burning of convents, monasteries, bishops' palaces, and libraries. In Against the Murderous, Thieving Hordes of Peasants, written on his return to Wittenberg, he gave his interpretation of the Gospel teaching on wealth, condemned the violence as the devil's work, and called for the nobles to put down the rebels like mad dogs:
Luther justified his opposition to the rebels on three grounds. First, in choosing violence over lawful submission to the secular government, they were ignoring Christ's counsel to "Render unto Caesar the things that are Caesar's"; St. Paul had written in his epistle to the Romans 13:1–7 that all authorities are appointed by God and therefore should not be resisted. This reference from the Bible forms the foundation for the doctrine known as the Divine Right of Kings, or, in the German case, the divine right of the princes. Second, the violent actions of rebelling, robbing, and plundering placed the peasants "outside the law of God and Empire", so they deserved "death in body and soul, if only as highwaymen and murderers." Lastly, Luther charged the rebels with blasphemy for calling themselves "Christian brethren" and committing their sinful acts under the banner of the Gospel.
Without Luther's backing for the uprising, many rebels laid down their weapons; others felt betrayed. Their defeat by the Swabian League at the Battle of Frankenhausen on 15 May 1525, followed by Müntzer's execution, brought the revolutionary stage of the Reformation to a close. Thereafter, radicalism found a refuge in the anabaptist movement and other religious movements, while Luther's Reformation flourished under the wing of the secular powers.
Martin Luther married Katharina von Bora, one of 12 nuns he had helped escape from the Nimbschen Cistercian convent in April 1523, when he arranged for them to be smuggled out in herring barrels. "Suddenly, and while I was occupied with far different thoughts," he wrote to Wenceslaus Link, "the Lord has plunged me into marriage." At the time of their marriage, Katharina was 26 years old and Luther was 41 years old.
On 13 June 1525, the couple was engaged with Johannes Bugenhagen, Justus Jonas, Johannes Apel, Philipp Melanchthon and Lucas Cranach the Elder and his wife as witnesses. On the evening of the same day, the couple was married by Bugenhagen. The ceremonial walk to the church and the wedding banquet were left out, and were made up two weeks later on 27 June.
Some priests and former religious had already married, including Andreas Karlstadt and Justus Jonas, but Luther's wedding set the seal of approval on clerical marriage. He had long condemned vows of celibacy on Biblical grounds, but his decision to marry surprised many, not least Melanchthon, who called it reckless. Luther had written to George Spalatin on 30 November 1524, "I shall never take a wife, as I feel at present. Not that I am insensible to my flesh or sex (for I am neither wood nor stone); but my mind is averse to wedlock because I daily expect the death of a heretic." Before marrying, Luther had been living on the plainest food, and, as he admitted himself, his mildewed bed was not properly made for months at a time.
Luther and his wife moved into a former monastery, "The Black Cloister," a wedding present from the new elector John the Steadfast (1525–32). They embarked on what appeared to have been a happy and successful marriage, though money was often short. Between bearing six children, Hans – June 1526; Elizabeth – 10 December 1527, who died within a few months; Magdalene – 1529, who died in Luther's arms in 1542; Martin – 1531; Paul – January 1533; and Margaret – 1534; Katharina helped the couple earn a living by farming the land and taking in boarders. Luther confided to Michael Stiefel on 11 August 1526: "My Katie is in all things so obliging and pleasing to me that I would not exchange my poverty for the riches of Croesus."
By 1526, Luther found himself increasingly occupied in organising a new church. His Biblical ideal of congregations' choosing their own ministers had proved unworkable. According to Bainton: "Luther's dilemma was that he wanted both a confessional church based on personal faith and experience and a territorial church including all in a given locality. If he were forced to choose, he would take his stand with the masses, and this was the direction in which he moved." From 1525 to 1529, he established a supervisory church body, laid down a new form of worship service, and wrote a clear summary of the new faith in the form of two catechisms. Luther's thought is revolutionary to the extent that it is a theology of the cross, the negation of every affirmation: as long as the cross is at the center, the system building tendency of reason is held in check, and system building does not degenerate into System.
To avoid confusing or upsetting the people, Luther avoided extreme change. He also did not wish to replace one controlling system with another. He concentrated on the church in the Electorate of Saxony, acting only as an adviser to churches in new territories, many of which followed his Saxon model. He worked closely with the new elector, John the Steadfast, to whom he turned for secular leadership and funds on behalf of a church largely shorn of its assets and income after the break with Rome. For Luther's biographer Martin Brecht, this partnership "was the beginning of a questionable and originally unintended development towards a church government under the temporal sovereign". The elector authorised a visitation of the church, a power formerly exercised by bishops. At times, Luther's practical reforms fell short of his earlier radical pronouncements. For example, the Instructions for the Visitors of Parish Pastors in Electoral Saxony (1528), drafted by Melanchthon with Luther's approval, stressed the role of repentance in the forgiveness of sins, despite Luther's position that faith alone ensures justification. The Eisleben reformer Johannes Agricola challenged this compromise, and Luther condemned him for teaching that faith is separate from works. The Instruction is a problematic document for those seeking a consistent evolution in Luther's thought and practice.
In response to demands for a German liturgy, Luther wrote a German Mass, which he published in early 1526. He did not intend it as a replacement for his 1523 adaptation of the Latin Mass but as an alternative for the "simple people", a "public stimulation for people to believe and become Christians." Luther based his order on the Catholic service but omitted "everything that smacks of sacrifice"; and the Mass became a celebration where everyone received the wine as well as the bread. He retained the elevation of the host and chalice, while trappings such as the Mass vestments, altar, and candles were made optional, allowing freedom of ceremony. Some reformers, including followers of Huldrych Zwingli, considered Luther's service too papistic; and modern scholars note the conservatism of his alternative to the Catholic mass. Luther's service, however, included congregational singing of hymns and psalms in German, as well as of parts of the liturgy, including Luther's unison setting of the Creed. To reach the simple people and the young, Luther incorporated religious instruction into the weekday services in the form of the catechism. He also provided simplified versions of the baptism and marriage services.
Luther and his colleagues introduced the new order of worship during their visitation of the Electorate of Saxony, which began in 1527. They also assessed the standard of pastoral care and Christian education in the territory. "Merciful God, what misery I have seen," Luther wrote, "the common people knowing nothing at all of Christian doctrine ... and unfortunately many pastors are well-nigh unskilled and incapable of teaching."
Luther devised the catechism as a method of imparting the basics of Christianity to the congregations. In 1529, he wrote the Large Catechism, a manual for pastors and teachers, as well as a synopsis, the Small Catechism, to be memorised by the people themselves. The catechisms provided easy-to-understand instructional and devotional material on the Ten Commandments, the Apostles' Creed, the Lord's Prayer, baptism, and the Lord's Supper. Luther incorporated questions and answers in the catechism so that the basics of Christian faith would not just be learned by rote, "the way monkeys do it", but understood.
The catechism is one of Luther's most personal works. "Regarding the plan to collect my writings in volumes," he wrote, "I am quite cool and not at all eager about it because, roused by a Saturnian hunger, I would rather see them all devoured. For I acknowledge none of them to be really a book of mine, except perhaps the Bondage of the Will and the Catechism." The Small Catechism has earned a reputation as a model of clear religious teaching. It remains in use today, along with Luther's hymns and his translation of the Bible.
Luther's Small Catechism proved especially effective in helping parents teach their children; likewise the Larger Catechism was effective for pastors. Using the German vernacular, they expressed the Apostles' Creed in simpler, more personal, Trinitarian language. He rewrote each article of the Creed to express the character of the Father, the Son, or the Holy Spirit. Luther's goal was to enable the catechumens to see themselves as a personal object of the work of the three persons of the Trinity, each of which works in the catechumen's life. That is, Luther depicted the Trinity not as a doctrine to be learned, but as persons to be known. The Father creates, the Son redeems, and the Spirit sanctifies, a divine unity with separate personalities. Salvation originates with the Father and draws the believer to the Father. Luther's treatment of the Apostles' Creed must be understood in the context of the Decalogue (the Ten Commandments) and the Lord's Prayer, which are also part of the Lutheran catechical teaching.
Luther had published his German translation of the New Testament in 1522, and he and his collaborators completed the translation of the Old Testament in 1534, when the whole Bible was published. He continued to work on refining the translation until the end of his life. Others had translated the Bible into German, but Luther tailored his translation to his own doctrine. When he was criticised for inserting the word "alone" after "faith" in Romans 3:28, he replied in part: "[T]he text itself and the meaning of St. Paul urgently require and demand it. For in that very passage he is dealing with the main point of Christian doctrine, namely, that we are justified by faith in Christ without any works of the Law. ... But when works are so completely cut away – and that must mean that faith alone justifies – whoever would speak plainly and clearly about this cutting away of works will have to say, 'Faith alone justifies us, and not works'."
Luther's translation used the variant of German spoken at the Saxon chancellery, intelligible to both northern and southern Germans. He intended his vigorous, direct language to make the Bible accessible to everyday Germans, "for we are removing impediments and difficulties so that other people may read it without hindrance."
Published at a time of rising demand for German-language publications, Luther's version quickly became a popular and influential Bible translation. As such, it made a significant contribution to the evolution of the German language and literature. Furnished with notes and prefaces by Luther, and with woodcuts by Lucas Cranach that contained anti-papal imagery, it played a major role in the spread of Luther's doctrine throughout Germany. The Luther Bible influenced other vernacular translations, such as William Tyndale's English Bible (1525 forward), a precursor of the King James Bible.
Luther was a prolific hymn-writer, authoring hymns such as "Ein feste Burg ist unser Gott" ("A Mighty Fortress Is Our God"), based on Psalm 46, and "Vom Himmel hoch, da komm ich her" ("From Heaven Above to Earth I Come"), based on Luke 2:11–12. Luther connected high art and folk music, also all classes, clergy and laity, men, women and children. His tool of choice for this connection was the singing of German hymns in connection with worship, school, home, and the public arena. He often accompanied the sung hymns with a lute, later recreated as the waldzither that became a national instrument of Germany in the 20th century.
Luther's hymns were frequently evoked by particular events in his life and the unfolding Reformation. This behavior started with his learning of the execution of Johann Esch and Heinrich Voes, the first individuals to be martyred by the Roman Catholic Church for Lutheran views, prompting Luther to write the hymn "Ein neues Lied wir heben an" ("A new song we raise"), which is generally known in English by John C. Messenger's translation by the title and first line "Flung to the Heedless Winds" and sung to the tune Ibstone composed in 1875 by Maria C. Tiddeman.

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