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Chapter 14 LUTHER'S DISPUTE WITH THE MONASTIC IDEAL (I520/I52I) THE URGENCY OF THE QUESTION CONCERNING MONASTIC Vows IN 1520/1521 Until 1519, the perennial overhaul of monasticism in theology did not yet induce Luther to reject the monastic vow. On the contrary, as early as in his first Psalms lecture he construed it on the basis of the baptismal covenant, which could open the door once more to monastic life. On such terms, Luther could still recommend monasticism in The Holy and blessed Sacrament of baptism (1519). Suffering and dying fulfill the task set by Baptism of putting sin to death. "But he who seeks more suffering, and by much exercise would speedily prepare himself for death and soon attain the goal of his baptism, let him bind himself to chastity or to the spiritual order. For the spiritual estate, if it is as it ought to be, should be full of torment and suffering in order that he who belongs to it may have more exercise in the work of his baptism than the man who is in the estate of matrimony."1 During die initial conflicts surrounding Ludier, diere were also questions con­ cerning monasticism. We should mention first die spring of 1519 debates between die Franciscans at Jiiterbog and Thomas Miintzer, dien still regarded as an adherent 'iMfvol. 3S,p.41. (W2.736, 12-16. 137 138 LUTHER'S THEOLOGY IN ITS HISTORICAL DEVELOPMENT of Luther,2 then the so-called Franciscan disputation at Wittenberg on October 3 and 4, 1519, involving various representatives of the Saxon Franciscans and some members of the Wittenberg theological faculty.3 As early as during this disputation, Luther expressed ideas on the verge of attacking monasticism, such as his reference to the disparity between Jesus' attitude as recorded in the Gospels and the Francis­ can requirement of poverty, or his denial of the Franciscan claim that its order was ultimately established by God.4 Controversies surrounding the papacy and scrip­ tural authority were also involved. In conjunction widi the dispute over the authority of Scripture in its signifi­ cance for judging ecclesiastical affairs as well as for eventual reforms, the question was variously raised concerning the celibacy of priests and monks. In the debates carried on since 1517 over indulgences, the papacy, and church authority, the ques­ tion of celibacy was at first more or less relegated to the periphery. In his treatise To the Christian Nobility of the German Nation Concerning the Reform of the Christian Estate (1520), Luther had stated in the context of his numerous proposals for reform that it should be left to the priests whether they wanted to marry or remain celibate. He advised candidates for the priesthood not to take the required oath of celibacy, and to apprise the bishop of the fact that he had no scriptural support to demand it.5 As for monasticism, Luther proceeded more cautiously in the treatise To the Christian Nobility. He intimated that many made vows, but only a few kept them. He objected that there were too many orders; their number had to be reduced. For the rest, religious institutions and cloisters should again be voluntary, just as at the time of the apostles and long after, so that anyone should be at liberty to enter an order or leave it again. The requirement of vows was an "eternal prison" to be abolished.6 Luther did not take a position on the question as to whether a vow once performed remained binding. He simply diought: "It is my heartfelt wish for everybody to be helped. I do not want to let Christian souls get entangled in the self-contrived tra­ ditions and laws of men."7 In the Babylonian Captivity of the Church (1520) Luther added that life under oaths imperils die church since oaths rest merely on human 2 See Manfred Bensing and WinfriedTrillitzsch, "Bernhard Dappens Articuli . . . contra Lutheranos : Zur Auseinandersetzung der Jiiterboger Franziskaner mit Thomas Miintzer und Franz Giinther 1519,"Jahrbuchjiir Religionsgeschichte 2 (1967), 113-47; further Bernhard Lohse,"Thomas Miintzer in neuer Sicht: Miintzer im Licht der neueren Forschung und die Frage nach dem Ansatz seiner Theologie ," Berichte aus den Sitzungen der Joachim Jungius-Gesellschaft der Wissenschaften 5 (Hamburg: Joachim Jungius-Gesellschaften der Wissenschaften in [Commission beim Verlag Vandenhoeck & Ruprecht,9, 1991), 2, 81-89. 3 WA S9,606-97. * See, respectively, WA 59, 684, 16-31; 59, 686, 29-30, and elsewhere. 5 To the Christian Nobility of the German Nation...

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