The Reformations of Medicine: Early Modern Beginnings and Contemporary Possibilities

THE REFORMATIONS OF MEDICINE: Early Modern Beginnings and Contemporary Possibilities by Ekaterina N. Lomperis. Fortress Press, 2025. 250 pages. Paperback; $44.00. ISBN: 9781506491172. *What does Martin Luther have to say to Christians about medical care and suffering in the body today? Ekaterina Lomperis, Richard B. Parker Associate Professor of Theology and Wesleyan Thought at George Fox University, argues that Luther's medical theology offers a surprisingly rich resource for spirituality and contemporary health care. Her book seeks to retrieve and develop Luther's dialectical approach to physical suffering, which she notes hasn't received enough scholarly attention despite the depth of scholarly interest in divine suffering or the "theology of the cross." *Lomperis argues that "for Luther, while internally recognizing the inevitability of afflictions and welcoming their spiritual benefits, Christians also ought to resist suffering by piously utilizing available means" (p. 51). Through close readings of Luther's lectures on the Old Testament, she develops a Lutheran theology of medicine that accepts suffering, not as satisfaction for sin but as an "alien work of God" that includes physical afflictions that can strengthen and deepen faith. At the same time, Christians should resist that same physical suffering through use of medicines and health care. In addition, Luther teaches, in his lectures on Joseph in Genesis, that it is a sin to recklessly endanger the body, ignore opportunities to alleviate pain, or fail to provide for bodily needs. Lomperis points to Luther's distinction between the inner person (the soul liberated by faith) and the outer person (responsible for action) to highlight that the freedom of the inner person compels the outer person to resist suffering through appropriate means and also to extend care to neighbors in need. *From this foundation, Lomperis develops Luther's "theology of means" and "theology of idolatry." Medicine is a created "means" through which God's Word works healing power. Miraculous faith healings also rely on divine agency; however, Luther believes that God prefers the created means, rather than miracles, for conveying power. As Luther states, "The use of medicine is permitted, yes even necessary, for it is the means created for the preservation of health" (p. 114). Luther's concern surfaces when humans, seeking physical cures, place more trust in the created means (medicine) rather than in the creator God; such misplaced trust constitutes idolatry. Luther's reading of Isaiah 38 illustrates this balance: the prophet prescribes treatment, but healing power resides in the divine Word, not in the remedy itself. *This book fills a notable gap in scholarship on Luther's theology of the cross in relationship to physical and embodied suffering and the proper use of medicine. While Ronald Rittgers explored a Reformation of Suffering (Oxford University Press, 2012) and Susan Karant-Nunn a Reformation of Feeling (Oxford University Press, 2012), Lomperis extends these trajectories into a "reformation of medicine." Her work situates Luther's theology of the cross within embodied experience, offering a nuanced theological account of how Christians might respond to physical suffering. This well-researched book draws extensively on primary texts such as Luther's biblical lectures and treatises such as The Freedom of a Christian and Whether One May Flee from a Deadly Plague, while also engaging thoroughly with the historical theology of Luther and of medical care. Lomperis intersperses the chapters with engaging vignettes of Luther's life and story, which place the theological issues within a narrative context. *Lomperis's argument proves pastorally compelling and theologically sound. Luther's dialectic in a theology of medicine--to accept suffering as spiritually formative while resisting it through the created means of medicine--offers a framework for Christian participation in health care that avoids both fatalism and therapeutic idolatry. The final chapter moves from historical analysis to constructive application, urging Christian communities to advocate for equitable health systems. However, the book could go further in addressing these systems. Concrete examples of justice-oriented initiatives, such as the Black Church's tradition of providing clinics for underserved populations, would strengthen the case. Likewise, naming systemic barriers, such as health insurance monopolies and pharmaceutical pricing, would sharpen the ethical challenge. *Stylistically, the book provides accessible content without sacrificing scholarly rigor. Its organization reflects careful thought, and the bibliography is robust. While primarily suited for theologians and ethicists, pastors and Christian health professionals should also find it valuable. In fact, I plan to encourage my brother, a pediatrician, to consider reading sections on Luther's theology of medicine and its applicability in current health-care contexts. *Lomperis offers a timely and faithful retrieval of Luther's theology of health and health care: "when afflicted by physical suffering, Christians should purposefully and diligently utilize available means to resist it" (p. 87). At the same time, Christians place the power of healing with God, without placing an idolatrous trust in the medicine itself. This book deserves attention from anyone interested in the intersection of theology and health care. *Reviewed by Rev. Dr. Melanie L. Dobson, associate professor, Lefler and Wohltmann Chair in Methodist Studies, Lutheran Theological Southern Seminary.