Thursday, January 20, 2011
What did Jesus actually say?
But, when that man ASKED Jesus "what must I do to gain eternal life" Jesus told him two things, the first of which was "follow the laws of Moses," and the second was "if you would be PERFECT then sell all that you have, give it to the poor, take up your cross and follow me" (paraphrasing from memory but I am sure it reads something like this.) I simply CANNOT understand why Jesus would not tell him something more Lutheran like "you are saved through faith without works" and FURTHERMORE if Lutheran theology is essential message of the Bible then why oh WHY would it take over 1000 years for someone like Martin Luther to come along and realize that essential message, and WHY does he look at Habbakuk FIRST ("the just man is saved by faith") ... I have been thinking about this thread all day. I had dinner with a 7th Day Adventist and asked her opinion on all this and she shares my views and disagrees with your views. I had no idea what an Adventist might say but I took the opportunity to discuss it tonight.
I am curious to look up Luther's tract on celibacy. Thanks all for being so open minded and tolerant to allow me to express these views since I realize they are contrary to your views, but this is honestly what I have been thinking and writing about for years now and I do not say it here simply to flame or troll.
Excerpt: James Atkinson writes in his introduction to "Martin Luther's Judgment on Monastic Vows" as follows:
>>In a very brief introduction, which followed this letter, Luther invokes divine blessing and states his position. He does not deny that there is scriptural warrant for the making and keeping of vows. Indeed, making and keeping vows is not the issue at stake. The issue is what vows are truly vows, and how may we distinguish between true and false vows? Luther treats the problem under five major headings. First, monastic vows are not commanded by God’s word, but are contrary to it. To go beyond what Christ commands and enjoins is not faith, but sin. Those things a monk vows are not peculiar to the monastic life, but are required of all Christians. True Christian obedience is that which makes a man humble and unites him to his neighbor. True poverty is to seek not one’s own, but to employ what one has for the welfare of one’s neighbor. Monasticism’s understanding of these vows is superficial and external, and does not proceed from faith. In the second section Luther develops the thesis that monastic vows conflict with faith. The very taking of perpetual vows as a necessity of salvation is a denial of Christ and is the embracing of work-righteousness. On this basis Luther does not hesitate to declare that monastic vows are null and void. The third section stresses that the compulsory and perpetual nature of monastic vows is a violation of Christian freedom. He does not advocate the abolition of the monastic life, but says it must be a life led voluntarily and with a conscience freed from reliance upon and trust in works. The cloistered life and all that belongs to it must be chosen just as freely as other men choose to be farmers or mechanics, and it must be dearly recognized that the monastic life is in no way superior to a non-monastic way of life. Above all, the monastic life should be like other ways of life in that it is devoted to the welfare of neighbor and contemplation of the word of God. The only difference between the “religious” life and the “secular” life is the form, not the content.
In section four Luther argues that monastic vows violate the first commandment in a number of ways. They displace faith with works; they elevate the founders of religious orders above Christ himself; and they not only deny the Christian’s responsibility and obligation to his neighbor, they actually impede it. They prevent the son from caring for his parents and exonerate those who have taken vows from all those works of mercy and love which Christ has enjoined upon all. Finally, Luther holds that monastic vows are contrary to common sense and reason. He demonstrates dearly and at length that where for some reason it is impossible to keep a vow (e.g., because of sickness, imprisonment, the lack of financial means), dispensations can be granted. But there is no dispensation in the matter of celibacy. This one monastic vow does more than anything else to torture body and soul. In the final passages Luther expounds the nature of poverty, chastity, and obedience as faith understands them. The Appendix is an exposition of I Timothy 5, which Luther says is the last weapon his opponents might use against him on the matter of monastic vows. Here he advocates that no one should be permitted to enter the monastic life before the age of sixty.
