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    This was a tremendously refreshing book to read as a supplement to coursework in the history of the reformation Erik Erikson's first book length psychoanalytic study of a major historical figure Young Man Luther focuses on the very private person rather than the monk author translator theologian and politician he also was And by private I mean the very private the kind of facts which the psychoanalytic tradition sees as foundational in character building and which most persons would never talk openly about except to a trusted friend or therapistThe central difference between Lutheranism and Catholicism is the doctrine of justification The former emphasizes grace The latter allows for both grace and works Much has been written about the distinctionErikson portrays young Luther as a constipated young monk who was forced by his condition to spend considerable amounts of time in the tower the privy at the verge of the establishment So as to use the time constructively he would read The matter of justification was of considerable concern to him owing in part to his previous history with his father and other authority figures Luther was a bad boy He became a monk and a scholar over the objections of his father His mind was tortured by self doubt and personal misgiving Then what he refers to as the tower experience occurred ie his discovery in the letters of Paul in Romans the passage about human sin as inescapable but but divine grace being infinite It struck him for the first time for he had read this before many times that yes as finite beings we can never be perfect that because of this justification can never be fully accomplished by our works but that god freely forgives our imperfection and makes possible what we cannot And then blessed releaseReducing the major thesis of Lutheran theology to the bowel activity of its formulator is at first glance a stretch but there is something here and not only in the sense of Erikson adducing a case for his argument from the record In fact our lives are supported and surrounded by grace abounding What we actually understand and accomplish is miniscule At best we lever events and call the resulting avalanche our accomplishment At best we have this vague sense of something of a point we wish to make then let go a torrent of words which make the point for us Our bodies and their workings are almost entirely beyond us Our cultures and their histories and accomplishments are embodied in habits but barely understood The books and the libraries which contain them understand but our actual consciousness is narrow very narrow We know this we feel the falseness of our claims to knowledge and achievement while we are making them but we rarely as Luther did call such sin or take such commonplaces seriouslyNot prone to disabling constipation I did once pull my back out as they say and find that one small irregularity made almost everything impossible And I have had friends close ones who stuttered when they were conscious of trying to express themselves but could speak quite clearly when inspired when not trying consciously to do anything These examples suggest to me something not everything but something of what Luther and others think when they talk about god about god's grace about our utter dependence on the omnipotence of the Other and about the simple active happiness of fools children and saints which for them is proof enough