Kayley Isaacson In Luther’s work, On Christian Liberty, he explains of his theology of justification by faith and not by works. Luther wrote for a wide-spread audience that did not all accept his ideas. On page 2 of, On Christian Liberty, Luther presents two propositions to “make the way smoother for the unlearned (2).” His first proposition is: “A Christian is a perfectly free lord of all, subject to none (2).” His second proposition is: “A Christian is a perfectly dutiful servant of all, subject to all (2).” Luther states that these two propositions can be seen to contradict each other, “however if they should be found to fit together, they would serve our purpose beautifully (2).” On page 3, Luther explains the twofold nature of man. …show more content…
The twofold nature of man is both bodily and spiritual. The bodily part involves the old, outer, and carnal man. This part is often referred to as the flesh. The spiritual part involves the new, inner, and soulful man. This part is often referred to as the soul. Next, Luther explains the inner or spiritual man. There are multiple characteristics of the Christian man, and necessities for him to become a Christian man. To become what he is, it is necessary for a Christian man to have no external thing influencing the Christian riotousness of him. Luther states that a characteristic of a Christian man is to not be a hypocrite. Christian men should not only show their love of Christ with outward acts, they must also pray and fast for personal connection with Christ, not for the world to see. Luther explains the main characteristic and necessity for a Christian, “One thing, and only one thing, is necessary for Christian life, righteousness and freedom. (5)” Luther encourages the Christian man to fast and be made righteous by the Word of God. Luther explains that, “The soul can do without anything except the Word of God (6).” This shows that the following the Word of God is necessary for a Christian man to become what he is. Luther clearly establishes the importance of the Word of God for Christian faith. On page 11, Luther explains that the scripture is divided into two parts. The two parts of the scripture are: commandments and promises. The purpose of the commandments is to tell man what to do and what to avoid. The commandments show what man should do, but does not give man the power to do it. The promises give man the power to do the commandments. The commandments are found in the Old Testament and constitute the Old Testament. The promises are found in the New Testament. Luther explains that the commandments prove all men to be sinners, and the promises give men hope to trust in Christ to be forgiven (13). Mankind clings to the promises because they are: “Holy, true, righteous, free, and peaceful words, full of goodness (14).” Luther discusses works on page 8.
He continues this discussion on page 22, when he explains that works have value, but they do not glorify God. Luther states that, “Works, being inanimate things, cannot glorify God, although they can, if faith is present, be done to the glory of God (22).” This shows that works come from a place of glorifying the Lord, and not for selfish reasons. Luther explains that, “The commandments must be fulfilled before any works can be done, and the works proceed from the fulfillment of the commandments (23).” Luther shows that works alone cannot fulfill, man must have righteousness and faith to complete …show more content…
works. On page 25, Luther begins his discussion on the priesthood and kingship of all believers.
The nature of this priesthood and kingship says that, “Every Christian is by faith so exalted above all things that, by the virtue of a spiritual power, he is lord of all things without exception, so that nothing can do him any harm (25).” Luther explains that all things are mans, and man is Christ’s. Luther says that since man has power over many things, man also must suffer man things. Luther says that the more Christian a man is, the more sufferings and deaths he must endure, like Jesus Christ’s suffering as the first-born prince. Luther says, “Not only are we the freest of kings, we are also priests forever, which is far more excellent than being kings, for as priests we are worthy to appear before God to pray for others and to teach one another diving things (27).” This quote shows the nature of priesthood in comparison to kingship. When asked how priests differ from laymen, Luther replies that laymen, “are equally priests, they cannot all publicly minister and teach (30).” Priests teach others about the Word of God, and laymen follow the
Word. On page 33, Luther begins discussing the outer man. Luther is asked, “If faith does all things and is alone sufficient unto righteousness, why then are good works commanded? We will take our ease and do no works and be content with faith (33).” Luther replies, “That would indeed be proper if we were wholly inner and perfectly spiritual men (33).” He explains that man is not near perfect so he must perform works to make progress in making up for man’s imperfections. Luther explains on page 34, that in man’s mortal life he must discipline his body by works of fasting, labors, and other disciplines. Luther explains that, “Works reduce the body to subjection, and purify it of its evil lusts (36).” Luther shows that righteousness and faith are the most important things for a Christian, but works are also important in making man closer to perfection. Luther’s most persuasive part of his argument of faith vs. works is seen on page 47. Luther says, “A man does not live for himself alone in this mortal body to work for it alone, but he lives also for all men on earth; rather, he lives only for others and not for himself (47).” This is persuasive because it shows that works are needed to help others, and not for personal benefit. Luther shows the importance of treating your neighbors with kindness to live a faithful life. I think Luther does a good job of clearing up the misunderstanding that if we have faith, works are not necessary. On multiple occasions throughout On Christian Liberty, Luther clears up this misunderstanding by explaining that righteousness and faith are most important, but works performed can help make up for man’s imperfections and sin. Luther explains, “We do not reject good works; on the contrary, we cherish and teach them as much as possible. We do not condemn them for their own sake but because this godless addition to them and the perverse idea that righteousness is to be sought through them (44).”
In Martin Luther’s Freedom of a Christian Man, Luther describes what he believes should be the relationship between faith and good works in the life of Christian people. His beliefs became integral to the Protestant and Lutheran ideologies. The basis of Luther’s pamphlet was “A Christian is a perfectly free lord of all, subject to none. A Christian is a perfectly dutiful servant of all, subject to all.” (31) This central thought provides readers dialogue on what is truly a selfless, act and if these acts do in fact have an effect on one’s
Luther’s On Christian Liberty expressed concepts that were appealing to peasants such as salvation being achieved by faith alone. However, the major concept that appealed to peasants the most was Luther’s principle that “a Christian man is the most free lord of all, and subject to none” (Mckay 396). This quote from Luther was highly manipulated by the peasants and encouraged them to become released from serfdom, no matter the extremity. The peasants’ manipulated version of Lutheran principles caused them to start the revolts that would later be stopped by authorities.
When reading The Sermon on the Mount, it is important to note who the intended audience was, the crowds of people who were there to witness Jesus. These crowds of people most likely were not the most educated; however, Jesus attempted to educate them about the Word of God. To facilitate his teaching, Jesus employed rhetorical techniques such as the metaphor. This crowd required simple and relatable ideas to become educated on his teachings of the Word of God. Many of Jesus’s teachings during The Sermon on the Mount were symbolic in nature, and not meant obeyed explicitly; Jesus merely employed these rhetorical devices to help the followers understand the underlying message, which was to be obeyed.
Benton reminds his readers that the work that is done here on earth is only a brief period of training for the life that is to come. The only difference is the work that is performed on earth can prepare you for eternal joy or everlasting torment. Luther takes on a vow to God that he will be obedient, with the call from Heaven that he had received from God to obey his will in Luther’s life. Bainton also reminds his readers of the sacrifices that Luther made to be the man of God that he was. Bainton questions his readers on what have they done to maintain along with increasing their spiritual lives before God. Bainton also brings his readers into the struggles that Luther went through in his life along with the issues that he had maintaining his faith in God. Bainton skillfully guides his readers through the story of Luther’s life, above all Bainton brings his readers into the mindset that Luther is a man of prayer and strict obedience to the will and way of God. He instructs followers to pray by acknowledging God as their father, so that it is understood by the readers that they are in a personal relationship with God. Bainton strongly emphasizes Luther’s transformation of the Holy Spirit guiding him into the reformation of the church. Luther’s Ninety-Five Theses placed the church on notice of their spiritual and natural misrepresentation of the people of
In the letter to Leo X, Luther gave an account of his struggles with the Roman Catholic Church. He declared that he never personally attacked Leo. Luther addressed Leo as an equal and expressed his views in full. Luther pointed to Johannes Eck as the chief inciter of all the problems. Johannes Eck was a theologian and defender of Catholicism. Luther declared Eck as an enemy of the Catholic religion. Luther said he was forced to constantly defend himself against Eck's attacks on his beliefs. On the Freedom of a Christian is actually a summary of what Luther wished to study, but was not able to since he was always defending the Church. (Goebel, ed 156)
Each chose to discuss this topic in different ways; More with a fictional example and Luther applying it to everyday life. While very different, a similarity between these two can be found in the concept of freedom. More approaches the concept of human nature, saying each individual does good to contribute to the community or greater good. More discusses the the good within individuals, yet admits that he doesn’t foresee this happening. He states, “Unless kings became philosophers themselves they would never accept the counsels of philosophers, seeing that they are warped and corrupted by false values from childhood” (More, Utopia, 43) Where does freedom fall into this equation? Luther struggles with a similar issue. To Luther, we are free to God, but enslaved in “neighbor love.” Both authors struggle with concept of individual freedom. Do individuals have a say so within government? Where does divine appointment come into play? More and Luther similarly struggle with the idea of freedom and how freedom contributes to human
In this essay Martin Luther comments upon the role of good works in a Christian's life and the overall goal of a Christian in his or her walk. He writes seventeen different sections answering the critics of his teachings. I will summarize and address each one of these sections in the following essay.
At the beginning of the sixteenth century church theologian, Martin Luther, wrote the 95 Theses questioning the corruption of the Roman Catholic Church. In this essay I will discuss: the practices of the Roman Catholic Church Martin Luther wanted to reform, what Martin’s specific criticism of the pope was, and the current practices Pope Francis I is interested in refining in the Roman Catholic Church today.
Luther uses harsh words to describe the popes and the bishops by calling them names such as “humbug”, “block head”, and “hypocrite”. According to Martin Luther’s Letter to the Christian Nobility of the German Nation, it states “He might well make a man into a hypocrite or a humbug, and block head, but never a Christian or spiritual man”. Martin Luther believes that the priests, bishops, and popes are not different from the Christian people. Martin Luther points out that Christians were baptized and read the Bible, so why do the popes receive so much authority and power than Christians. In the Letter to the Christian Nobility of the German Nation, Luther questions “Why are your life and limb, your property and honor, so cheap and mine not, inasmuch as we are all Christians and have the same baptism, the same faith, the same Spirit, and all the rest?”. Therefore, Martin Luther believes that the popes, bishops, and priests are given too much authority and power even though the popes, bishops, and priests do not possess that many special abilities. Martin Luther claims that everyone is a priest since the Christian people can interpret and read the Bible, carry the same faith and spirit, and were baptized just like the popes, priests, and bishops
During Luther’s early life he faced a severe inner crisis. When he sinned he looked for comfort in confession and followed the penance, the fasting, prayer and observances that the church directed him. But, he found no peace of mind and worried about his salvation. But reading St. Paul’s letters he came to believe that salvation came though faith in Christ. Faith is a free gift, he discovered, it cannot be earned. His studies led him to a conclusion that, “Christ was the only mediator between God and a man and that forgiveness of sin and salvation are given by god’s grace alone” (Martin Luther, 01). Historians agree that, “this approach to theology led to a clash between Luther and the Church officials, precipitating the dramatic events of Reformation”.
Luther is more straightforward: “This freedom is therefore a spiritual freedom; it does not abolish the law; rather it supplies and furnishes what the law lacks, namely, willingness and love.” (Luther pg. 30) Luther claims that people can investigate and value their faith while maintaining the demands of the law. Where Kant imposes a false freedom first and later chips away at its foundations, Luther decrees from the outset that the parameters in question are the laws. Any deviation from the laws amounts to a paradigm shift that snatches away the person’s freedom. The person’s true freedom, then, for Luther, is the person’s free will and choice to enjoy conforming to the law.
Dr. Martin Luther King used common sense to prove the clergymen that they should act as Christian instead of acting like unbeliever. The definition of being a Christian is to treat everybody as...
Luther’s feigned benevolence toward the Jews obscures his underlying negative motives. Luther’s primary objective to advertise his sect, and he saw the Jews as playing an active role in it, stating, “so long as we keep them from loving and working among us, in our communities, and force them to practice usury- how can they come to us? If we seek to aid them, it is the law of Christian love that we must apply to them.” Luther sounds fair and just in regards to the Jews, but when further examined, one can identify Luther’s true intentions were not to represent the Jews in a positive manner, but merely to convince the Jews to convert, and the false compassion was for his personal benefit towards the prosperity of his new sect. Moreover, Luther uses Jews to prove how much worse the Christians are and to show that even the Jews are held at a higher esteem than the Christians that he despises. Luther uses the Jews to his benefit to prove a point about the Christians, declaring, “If I had been a Jew, I should have preferred to turn pig before I became Christian.” Powerfully, Luther shows his disgust towards the Christian religion and ranks them lower than a distinctively dirty and appalling animal. He ...
Luther preaches grace and in so free choice is abolished, suggesting that divine grace and human freedom are contradictory concepts. Because reconciliation between God and humans is made possible through the death of Jesus, God’s gift, it is foolish to assume that the exercise of freedom could have any relevance to salvation. Human freedom in Luther’s eyes is derived from the notion that individual’s are already saved through God’s righteousness and confirmed with the works of Christ, you are saved because of your possession of faith. "We reach the conclusion that faith alone justifies us and fulfils the laws; and this because faith brings us the spirit gained by the merits of Christ. The spirit, in turn, gives us the happiness and freedom at which the law aims.
Freedom is difficult to define according to Isaiah Berlin. Freedom is a colloquial term that had no concrete definition. Relative to Berlin’s ideas about freedom, Patrick Kingsley account on human trafficking depicts the meaning of that term from a smuggler’s point of view. Kingsley recounts the process migrants take to seek greater opportunity. These migrants believe that there is an increased sense of freedom in another country and risk their lives to attempt to get that new level of freedom.