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Vocation #3: good works are “God commanded” not “self-chosen”
By Dr. Mark D. Nispel | May 24, 2008
As demonstrated in the previous post, the best answer to the question “what is vocation”, is not found by looking at the pattern of usage of one particular word in the bible. Vocation, or its original equivalents (Beruf, vocatio) are best understood by observing their historical context and development. That is, it’s easiest to understand them when we ask how Luther and Lutherans came to use the terms originally and what they meant by them. In this case, vocation is most easily understood by contrasting it to Luther’s most common antithesis to vocation, monasticism as a self-chosen form of worship.
The monks and nuns of Luther’s day often entered the monastic life at an early age and took vows of poverty, chastity, and obedience to their order. There they would regularly engage in prayers and fasts and other practices of deprivation. There was a common impression that this life of dedication to God was more holy than the normal life of every-day Christians. Within Roman theology it was taught that such excess merit before God could be distributed through actions of the church, such as through indulgences.
Luther often criticized the widespread impression and belief that the monastic life was somehow more holy and God-pleasing than the life of a common Christian lived in faith. Luther presented his criticism on several fronts. For example he regularly pointed out that impressive external sanctity often masked internal sin.[1] But he often made an even stronger criticism which pointed out that the common conception that the monastic life was more holy was exactly opposite of the truth. Luther’s argument, repeated time and time again throughout his writings, goes as follows:
- The fasts and vigils and self deprivation of the monastics are not commanded by God but are self-chosen works.
- The universal command to love one’s neighbor and the Ten Commandments, on the contrary, are God’s word and commands.
- When Christians in faith obey these commands of God they are good and holy works.
- The simplest acts of obedience of the child to parents, the citizen to government, or of love shown to one’s spouse or neighbor, are thus holy and good works of faith, greater than the most impressive self-chosen works done by the monks.
This rather simple argument is presented by Luther on many occasions in a variety of forms. Here is one example:
Therefore the monks and their filth are nothing when they claim: To live in the general orders and offices and to follow one’s call is nothing. But to enter a monastery and become a monk, that is something. They also think: O those are general works which even the heathen do. Therefore they are nothing special before God. And so they judge the offices and works without and outside of God’s word. For whoever has God’s word says: It is true that if one judges according to the work it is a very small thing that a child goes to school and studies, a young girl spins and sews, a servant girl cooks, washes, sweeps, carries the children, wipes their mouth, and bathes them. For the heathen and non-Christians do such things too. But they do it without God’s word, that is, they do not do them in faith. They do not believe that they serve and obey God with such works and they do not know His command. A son however, a daughter and maid who are Christians, know from the forth commandment that God has commanded such works and will have them done. Through his word God makes them holy works and he needs no chrism in addition. For the word is the right chrism that God has said through saint Paul: “You children, obey your parents in the Lord” and “You servants, obey your bodily masters with fear and trembling, in the simplicity of your hearts.” Eph. 6:1-5. Without such words they are simple general works which the heathen also do. But through such word and faith the simple works (which the heathen do just as well) become holy and acceptable to God.[2]
So that which God commands, however big or small, is for Luther a divine call or vocation:
Therefore it is indeed great wisdom when a man does what God has commanded him and does not pay attention to others nor asks what they are doing but rather pays attention only to himself and his call.[3]
and
Let us institute nothing without the Word of God; but let us walk in a holy calling, that is, in one that has the word and command of God. He who institutes anything without the command of God labors in vain. … Let this conviction remain unshaken: that everything must be done in accordance with God’s command, in order that we may determine with assurance in our conscience that we are doing it because we have been commanded by God.[4]
In the next several posts I will show how Luther applied these ideas and vocabulary when he taught from various biblical texts.
m.
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[1] Luther refers to his own vows and external sanctity and contrasts them with his own internal struggles as follows:
I observed chastity, poverty, and obedience. In addition, I was free of the cares of this presentl life and was devoted only to fasting, vigils, prayers, reading Mass, and things like that. nevertheless, under the cover of this sanctity and confidence I was nursing incessant mistrust, doubt, fear, hatred, and blasphemy against God. This righteousness of mine was nothing but a cesspool and the delightful kingdom of the devil. (LW 26, 70.)
[2] Hauspostille. St. L. XIII, 2218f.
[3] Lectures on Genesis (17:9). St. L. I, 1071. See LW 3, 128. Similarly:
This is a necessary doctrine on which much depends, that we take hold of our call in God’s Word. Everyone should be certain that everything that he does or leaves undone he does or leaves undone in God’s name and at God’s command. (St. L. XIII, 2216).
[4] Lectures on Genesis. LW 2, 112 and 115.
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May 4th, 2010 at 12:51 pm
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