In “The Freedom of a Christian,” Martin Luther expounds on faith in Christ alone as man’s sole hope for freedom. This sermon was presented at a time when Luther grew increasingly unsure as to how the Papacy would deal with his controversial teachings on justification through faith. He perceived the corruption of the medieval Romans as “gospel repudiators” seeking to glorify their “own human tradition” above the truth of God’s word (online journal 10). The doctrine of the church at this time period was that salvation was achieved by man’s works of the flesh. Luther argues that salvation is achieved by God’s working within the individual’s inner man by faith alone, resulting in freedom.
It simply will not countenance the insidious notion that fewer saved is better, which is an unavoidable implication of Calvinist theology. Limiting the saving interest of God to some men only is a troubling feature of Calvinism and should concern all who share God's passion for the lost. Hence, the dispute between limited and unlimited atonement is no small matter, as the atonement controversies in the past have shown. That God has unconditionally assigned some to salvation and some to damnation, either before or after the fall, finds no sanction in Scripture. Yet Calvinists say God has either limited the work of Christ to a select few or has limited the Spirit's application of Christ's work to a select few.
Cervantes’ Don Quixote and St. Augustine’s Confessions Christianity teaches that in order to be able to truly serve God, one must give up worldly pleasures, which are deemed selfish. Throughout literature, many authors touch on this subject, some in very direct manners. Such is the case in Cervantes’ Don Quixote and St. Augustine’s Confessions. In excerpts from each, the narrator describes how he had undergone a change from relishing in worldly and selfish activities to renouncing such immoral pleasures in order to follow the moral path to God. As each passage progresses, the narrator tells of his past and his new thinking in the present, and ends by praising God for His mercy.
Also, the personal and emotional connection with which Emerson uses to convey original thoughts and ideas is apparent in his evaluation of great minds of the past. The first passage regards the challenge to revolutionize religion; and more importantly, to discount the practice of prayer and creeds. He says, "Prayer that craves a particular commodity, anything less than all good, is vicious" (Robinson 102). He is basically announcing his contempt for the pious nature man has come to have and his belief that we should not pray for things we can achieve ourselves. He goes on to say, "But prayer as a means to effect a private end is meanness and theft.
God-Talk and the Suffering of the Innocent in the Book of Job In Gutierrez's analysis on the book of Job, the justice of God seems to be the primary issue of his argument. Throughout his argument he justifies that God's way of doing things is outside the comprehension of the human mind. He states that, "God indeed has a plan, but it is not one that the human mind can grasp so as to make calculations based on it and foresee the divine action (73)." In the book of Job, God tests Job's faith by putting him through a series of trials and tribulations. Job initially doesn't understand why God does this because he has always been righteous in the sight of the Lord.
Is He non-existent, as the pagan statement, "It's Chance alone that moves and rules our lives" implies (Neiman 442). Or is God only partially in control of situations, as Harold Kushner concludes, writing, "there are some things God does not control" (462). Is all suffering a direct result of our own actions, as David Neiman offers ("He who is suffering and believes in a God of justice, must also blame himself for his state of being"" (438). Moses Maimonides prefers to view the question by focusing not on the external life that surrounds us, but on the internal condition of the heart. He argues that good and evil have their own reward and punishments within the spiritual realm and outward appearances are inconsequential (Behrens and Rosen 434).
The Jesus of this church offers an abstract salvation that comes through the suffering of an unknowable God. Instead the redemption Hazel seeks that comes through a grotesque corporeal mutilation creating suffering in the self, so that one can spiritually move towards a knowable new jesus. In this sense, his grace and redemption come through his suffering. He has no eyes, but he sees, and he does not use his ears to listen to others, though he still hears. Works Cited: O’Conner, Flannery.
... ... middle of paper ... ... bow in honor and bear treasure, but the Lord which was responsible for all creation: God. "It will be well with him who seeks favor, comfort from the Father in heaven, where for us all stability resides" (Wanderer 70). The wanderer has now completed the cycle which he began in the beginning of the poem by referring to his kingdom lord as the almighty. Stability lies in the "high-earth" where Christ resides, not in the "middle-earth" with his former kingdom's lord. The earth-dweller was able to go through a complex process of self-healing in order to reach his desires for stability.
Jesus came to serve a people considerably inferior to Himself as a light to dispel darkness. The Bible tells us that we do not have to live as slaves but as sons of God and heirs to the Father's kingdom. This simply means that despite our undeserving we may turn... ... middle of paper ... ...liever now has assurance that his every sin will be forgiven dependent not on the sacrifice of an animal but on sincere repentance. God loves His people and has provided them with a way by which they can be cleansed and sanctified, making them acceptable to him. The new covenant, therefore, leads to a desire to do what is right.
Yet Pope's arguments actually reflect a traditional Christian perspective, which can be verified by comparing his poem with New Testament teachings. In his attempt to vindicate God in the face of suffering, he does not, like the pantheist, rule out the existence of evil. Pope knows that men are capable of vice and that suffering is real. Pope does not argue that evil does not exist; rather he argues that its existence does not preclude the justice of God. Like the writers of the New Testament, particularly the apostle Paul, Pope claims that pride and envy leads man to question the justice of God, and he insists that men submit to God, remaining content with their lot in life.