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Luther sympathised with some of the peasants' grievances, as he showed in his response to the Twelve Articles in May 1525, but he reminded the aggrieved to obey the temporal authorities…
In Against the Murderous, Thieving Hordes of Peasants, written on his return to Wittenberg, he explained the Gospel teaching on wealth, condemned the violence as the devil's work, and called for the nobles to put down the rebels like mad dogs:Therefore let everyone who can, smite, slay, and stab, secretly or openly, remembering that nothing can be more poisonous, hurtful, or devilish than a rebel ...
…Fine Christians they are! I think there is not a devil left in hell; they have all gone into the peasants….
For Luther's biographer Martin Brecht, this partnership "was the beginning of a questionable and originally unintended development towards a church government under the temporal sovereign".[98] The elector authorised a visitation of the church, a power formerly exercised by bishops.[99] At times, Luther's practical reforms fell short of his earlier radical pronouncements. For example, the Instructions for the Visitors of Parish Pastors in Electoral Saxony (1528), drafted by Melanchthon with Luther's approval, stressed the role of repentance in the forgiveness of sins, despite Luther's position that faith alone ensures justification.[100] The Eisleben reformer Johannes Agricola challenged this compromise, and Luther condemned him for teaching that faith is separate from works.[101] The Instruction is a problematic document for those seeking a consistent evolution in Luther's thought and practice.[102]
He saw the Turks as a scourge sent to punish Christians by God, as agents of the Biblical apocalypse that would destroy the antichrist, whom Luther believed to be the papacy, and the Roman Church.[156] He consistently rejected the idea of a Holy War, "as though our people were an army of Christians against the Turks, who were enemies of Christ. This is absolutely contrary to Christ's doctrine and name".[157] On the other hand, in keeping with his doctrine of the two kingdoms, Luther did support non-religious war against the Turks.[158] In 1526, he argued in Whether Soldiers can be in a State of Grace that national defence is reason for a just war.[159] By 1529, in On War against the Turk, he was actively urging Emperor Charles V and the German people to fight a secular war against the Turks.[160] He made clear, however, that the spiritual war against an alien faith was separate, to be waged through prayer and repentance.[161] Around the time of the Siege of Vienna, Luther wrote a prayer for national deliverance from the Turks, asking God to "give to our emperor perpetual victory over our enemies".[162]In 1542, Luther read a Latin translation of the Qur'an.[163] He went on to produce several critical pamphlets on the Islamic faith, which he called Mohammedanism or the Turk.[164] Though Luther saw the Muslim faith as a tool of the devil, he was indifferent to its practice: "Let the Turk believe and live as he will, just as one lets the papacy and other false Christians live."[165] He opposed banning the publication of the Qur'an, wanting it exposed to scrutiny.
Luther wrote about the Jews throughout his career, though only a few of his works dealt with them directly.[193] Luther rarely encountered Jews during his life, but his attitudes reflected a theological and cultural tradition which saw Jews as a rejected people guilty of the murder of Christ, and he lived within a local community that had expelled Jews some ninety years earlier.[194] He considered the Jews blasphemers and liars because they rejected the divinity of Jesus, whereas Christians believed Jesus was the Messiah.[195] At the same time, Luther believed that all human beings who set themselves against God shared one and the same guilt.[196] As early as 1516, Luther wrote, "...[M]any people are proud with marvelous stupidity when they call the Jews dogs, evildoers, or whatever they like, while they too, and equally, do not realize who or what they are in the sight of God".[197] In 1523, Luther advised kindness toward the Jews in That Jesus Christ was Born a Jew, but only with the aim of converting them to Christianity.[198] When his efforts at conversion failed, he grew increasingly bitter toward them.[199]Luther's other major works on the Jews were his 60,000-word treatise Von den Juden und Ihren Lügen (On the Jews and Their Lies), and Vom Schem Hamphoras und vom Geschlecht Christi (On the Holy Name and the Lineage of Christ), both published in 1543, three years before his death.[200] Luther argued that the Jews were no longer the chosen people but "the devil's people": he referred to them with violent, vile language.[201][202] Luther advocated setting synagogues on fire, destroying Jewish prayerbooks, forbidding rabbis from preaching, seizing Jews' property and money, and smashing up their homes, so that these "poisonous envenomed worms" would be forced into labour or expelled "for all time".[203] In Robert Michael's view, Luther's words "We are at fault in not slaying them" amounted to a sanction for murder.[204] Luther's "recommendations" for how to treat the Jews was a clear reference to the "sharp mercy" of Deuteronomy 13, the punishments prescribed by Moses for those who led others to "false gods".[205]Luther spoke out against the Jews in Saxony, Brandenburg, and Silesia.[206] Josel of Rosheim, the Jewish spokesman who tried to help the Jews of Saxony in 1537, later blamed their plight on "that priest whose name was Martin Luther—may his body and soul be bound up in hell!—who wrote and issued many heretical books in which he said that whoever would help the Jews was doomed to perdition."[207] Josel asked the city of Strasbourg to forbid the sale of Luther's anti-Jewish works: they refused initially, but relented when a Lutheran pastor in Hochfelden used a sermon to urge his parishioners to murder Jews.[206] Luther's influence persisted after his death. Throughout the 1580s, riots led to the expulsion of Jews from several German Lutheran states.[208]Luther was the most widely read author of his generation, and he acquired the status of a prophet within Germany.[209] According to the prevailing view among historians,[210] his anti-Jewish rhetoric contributed significantly to the development of antisemitism in Germany,[211] and in the 1930s and 1940s provided an "ideal underpinning" for the National Socialists' attacks on Jews.[212] Reinhold Lewin writes that "whoever wrote against the Jews for whatever reason believed he had the right to justify himself by triumphantly referring to Luther." According to Michael, just about every anti-Jewish book printed in the Third Reich contained references to and quotations from Luther. Heinrich Himmler wrote admiringly of his writings and sermons on the Jews in 1940.[213] The city of Nuremberg presented a first edition of On the Jews and their Lies to Julius Streicher, editor of the Nazi newspaper Der Stürmer, on his birthday in 1937; the newspaper described it as the most radically anti-Semitic tract ever published.[214] It was publicly exhibited in a glass case at the Nuremberg rallies and quoted in a 54-page explanation of the Aryan Law by Dr. E.H. Schulz and Dr. R. Frercks.[215] On 17 December 1941, seven Protestant regional church confederations issued a statement agreeing with the policy of forcing Jews to wear the yellow badge, "since after his bitter experience Luther had already suggested preventive measures against the Jews and their expulsion from German territory." According to Daniel Goldhagen, Bishop Martin Sasse, a leading Protestant churchman, published a compendium of Luther's writings shortly after Kristallnacht, for which Diarmaid MacCulloch, Professor of the History of the Church in the University of Oxford argued that Luther's writing was a "blueprint."[216] Sasse applauded the burning of the synagogues and the coincidence of the day, writing in the introduction, "On 10 November 1938, on Luther's birthday, the synagogues are burning in Germany." The German people, he urged, ought to heed these words "of the greatest antisemite of his time, the warner of his people against the Jews."[217] According to Professor Dick Geary, the Nazis won a larger share of the vote in Protestant than in Catholic areas of Germany in elections of 1928 to November 1932.[218]
At the heart of scholars' debate about Luther's influence is whether it is anachronistic to view his work as a precursor of the racial antisemitism of the National Socialists. Some scholars see Luther's influence as limited, and the Nazis' use of his work as opportunistic. Biographer Martin Brecht points out that "There is a world of difference between his belief in salvation and a racial ideology. Nevertheless, his misguided agitation had the evil result that Luther fatefully became one of the 'church fathers' of anti-Semitism and thus provided material for the modern hatred of the Jews, cloaking it with the authority of the Reformer."[219] Johannes Wallmann argues that Luther's writings against the Jews were largely ignored in the 18th and 19th centuries, and that there was no continuity between Luther's thought and Nazi ideology.[220] Uwe Siemon-Netto agreed, arguing that it was because the Nazis were already anti-Semites that they revived Luther's work.[221][222] Hans J. Hillerbrand agreed that to focus on Luther was to adopt an essentially ahistorical perspective of Nazi antisemitism that ignored other contributory factors in German history.[223] Similarly, Roland Bainton, noted church historian and Luther biographer, wrote "One could wish that Luther had died before ever [On the Jews and Their Lies] was written. His position was entirely religious and in no respect racial."[224][225]Other scholars argue that, even if his views were merely anti-Judaic, their violence lent a new element to the standard Christian suspicion of Judaism. Ronald Berger writes that Luther is credited with "Germanizing the Christian critique of Judaism and establishing anti-Semitism as a key element of German culture and national identity."[226] Paul Rose argues that he caused a "hysterical and demonizing mentality" about Jews to enter German thought and discourse, a mentality that might otherwise have been absent.[227]Since the 1980s, Lutheran Church denominations have repudiated Martin Luther's statements against the Jews and have rejected the use of them to incite hatred against Lutherans.[228][229]
His last sermon was delivered at Eisleben, his place of birth, on 15 February 1546, three days before his death.[233] It was "entirely devoted to the obdurate Jews, whom it was a matter of great urgency to expel from all German territory," according to Léon Poliakov.[234] James Mackinnon writes that it concluded with a "fiery summons to drive the Jews bag and baggage from their midst, unless they desisted from their calumny and their usury and became Christians."[235] Luther said, "we want to practice Christian love toward them and pray that they convert," but also that they are "our public enemies ...
I must say that I don't have a problem with the Bible references. At first I was a little sceptical, but I always want to see what things turn into. Due to inaccurate interpretations of the Bible, a lot of people misunderstood the real meaning of the scriptures. I had to read it in school when I was young and I never understood a word. Many people abusing God and the Bible for their own vicious agenda, made me sceptical about the Bible and God as well. But being taught about the real purpose of life and the real meaning of the Bible and God is a good thing and even I can say now that I do believe in God, I do believe in love and I do have faith. I just think they should ban all the men in dresses and gold telling people what to do and that people should find their own truth in the Bible and as far as I understood from the books I have been reading, that was exactly what Jesus preached.For people that think that this is a bad thing, I think they should think back and see what they have been taught the bad way their whole lives. We have been taught to desocialize, to loose ourselves in our work to become someone we mostly don't even want to be only with the purpose to make more money, have more power while we don't even realize our power decreases. People don't respect each other anymore and love is something we only see written on a Valentine's card without understanding what it really is. The past year-and-a-half I felt regret that I never followed MJ. Maybe if I would have been a fan I would have undertood his message earlier and I would have opened my eyes sooner. He really had to die to make me aware of the problems in the world and with that I mean the real problems, not just the one on the surface. He has taught me indirectly through TS (or directly, who knows?) that there is more in life than I initially thought and that we have to fight for our freedom before it's too late. He also taught me to have faith, no matter what. Whatever is ahead of us after the shit hits the fan, the alternative is worse and that makes one fearless.I have issues trusting people in life, because I have been disappointed many times. Yet I trust Mike completely. I can't pinpoint exactly why, but I do, even though I have never met him. It must say more about him than about me. I feel the same way about TS. He shows courage under fire and guides those who want to be guided (because no one HAS to, it's our own choice to trust him or not) to awareness and awakening and prepares us for what is about to come and he does so with grace and with a heart, which I can see even through his pragmatic way of writing. Even though he has been slandered and falsely accused, he kept guiding those who do appriciate him. That shows he has a strong will and a strong charachter and I love that. Both Mike and TS have my full support in everything they do and I trust them completely. I will be there, whatever needs to be done.
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Even in the areas where Jews were not the actual leaders, they provided much of the behind-the-scenes influence. Martin Luther King Jr. fell under the guidance of Stanley Levinson, who wrote many of King's speeches, including, some say, the "I Have a Dream" speech delivered at the March on Washington. John and Robert Kennedy warned King to disassociate himself from Levinson because of Levinson's Communist record. King, however, found Levinson invaluable and refused. The Student Non-Violent Coordinating Committee (SNCC) and the Congress of Racial Equality (CORE) also had key Jewish involvement in their formative periods, and most of the nominally White "Freedom Riders" that went South were Jews. The famous case of the three Freedom Riders killed in Philadelphia, Mississippi, involved Schwerner, Goodman, and Chaney - two Jews and one Black. The public image of the man who called himself "Martin Luther King" (his legal name was Michael King) is a textbook illustration of the power of the media to influence America. Most people still do not know of the extent of King's involvement in Communism, in part because the media continues to ignore King's long record of Communist associations. King privately declared himself to be a Marxist, and told his inner circle that his efforts were a part of the "class struggle." His personal secretary, Bayard Rustin, was a Communist. When King had to replace Rustin in 1961, he chose another Communist, Jack O'Dell. His main advisor ("handler" would probably be a more apt term), as I've mentioned, was Jewish Communist Stanley Levinson, who edited and probably wrote a good deal of King's book Stride Toward Freedom. Levinson prepared King's income tax returns, controlled King's fundraising activities, and was also in charge of funneling Soviet money to the Communist Party, USA. Only recently has it been revealed that King plagiarized large sections of his doctoral thesis. Boston University formed a committee to determine the extent of King's plagiarism. It determined that 45 percent of the first part and 21 percent of the second part were taken from other authors. Schools regularly revoke degrees on discovery of far less cheating, but the importance of King to the civil-rights movement prevented the revocation of his divinity degree. The media have always carefully portrayed King as a good Christian family man - the epitome of a man of God. But King had dozens of liaisons with prostitutes, White and Black, used church money to pay them and commonly beat them - all documented by the FBI and admitted by King associates. King even spent the night before his assassination copulating with and beating White prostitutes. On the FBI surveillance tapes the "Reverend King" can be heard during intercourse to say, " I'm f---ing for God!" and "I'm not a Negro tonight!" The King records are so damning that the tapes and other FBI documents were sealed for 50 years. Despite these facts, King's Jewish handlers and their allies in the media were steadfast in their laudatory portrayal of King. Even in the areas where Jews were not the actual leaders, they provided much of the behind-the-scenes influence. Martin Luther King Jr. fell under the guidance of Stanley Levinson, who wrote many of King's speeches, including, some say, the "I Have a Dream" speech delivered at the March on Washington. John and Robert Kennedy warned King to disassociate himself from Levinson because of Levinson's Communist record. King, however, found Levinson invaluable and refused. The Student Non-Violent Coordinating Committee (SNCC) and the Congress of Racial Equality (CORE) also had key Jewish involvement in their formative periods, and most of the nominally White "Freedom Riders" that went South were Jews. The famous case of the three Freedom Riders killed in Philadelphia, Mississippi, involved Schwerner, Goodman, and Chaney - two Jews and one Black. The public image of the man who called himself "Martin Luther King" (his legal name was Michael King) is a textbook illustration of the power of the media to influence America. Most people still do not know of the extent of King's involvement in Communism, in part because the media continues to ignore King's long record of Communist associations. King privately declared himself to be a Marxist, and told his inner circle that his efforts were a part of the "class struggle." His personal secretary, Bayard Rustin, was a Communist. When King had to replace Rustin in 1961, he chose another Communist, Jack O'Dell. His main advisor ("handler" would probably be a more apt term), as I've mentioned, was Jewish Communist Stanley Levinson, who edited and probably wrote a good deal of King's book Stride Toward Freedom. Levinson prepared King's income tax returns, controlled King's fundraising activities, and was also in charge of funneling Soviet money to the Communist Party, USA. Only recently has it been revealed that King plagiarized large sections of his doctoral thesis. Boston University formed a committee to determine the extent of King's plagiarism. It determined that 45 percent of the first part and 21 percent of the second part were taken from other authors. Schools regularly revoke degrees on discovery of far less cheating, but the importance of King to the civil-rights movement prevented the revocation of his divinity degree. The media have always carefully portrayed King as a good Christian family man - the epitome of a man of God. But King had dozens of liaisons with prostitutes, White and Black, used church money to pay them and commonly beat them - all documented by the FBI and admitted by King associates. King even spent the night before his assassination copulating with and beating White prostitutes. On the FBI surveillance tapes the "Reverend King" can be heard during intercourse to say, " I'm f---ing for God!" and "I'm not a Negro tonight!" The King records are so damning that the tapes and other FBI documents were sealed for 50 years. Despite these facts, King's Jewish handlers and their allies in the media were steadfast in their laudatory portrayal of King.
17For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. 18And the woman which thou sawest is that great city, which reigneth over the kings of the earth.
Revelation 18:16-24 (King James Version) 16And saying, Alas, alas that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! 17For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, 18And cried when they saw the smoke of her burning, saying, What city is like unto this great city! 19And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. 20Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her. 21And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all. 22And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee; 23And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. 24And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.[/quote]QuoteRevelation 16:1919And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.QuoteRevelation 11:8-98And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. 9And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.
Revelation 16:1919And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.
Revelation 11:8-98And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. 9And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.
Matthew 23:31-39 31Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. 32Fill ye up then the measure of your fathers. 33Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? 34Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: 35That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. 36Verily I say unto you, All these things shall come upon this generation. 37O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! 38Behold, your house is left unto you desolate. 39For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.
50And he shall reckon with him that bought him from the year that he was sold to him unto the year of jubile: and the price of his sale shall be according unto the number of years, according to the time of an hired servant shall it be with him. 51If there be yet many years behind, according unto them he shall give again the price of his redemption out of the money that he was bought for. 52And if there remain but few years unto the year of jubile, then he shall count with him, and according unto his years shall he give him again the price of his redemption. 53And as a yearly hired servant shall he be with him: and the other shall not rule with rigour over him in thy sight. 54And if he be not redeemed in these years, then he shall go out in the year of jubile, both he, and his children with him. 55For unto me the children of Israel are servants; they are my servants whom I brought forth out of the land of Egypt: I am the LORD your God.
The Jubilee System:The bible says that the jubilee cycles began from the time that Israel (Jacob's descendents) entered the land of Canaan in 1406 BC, (Lev. 25:2). However, God intended that the seventh-year Sabbath cycles begin 40 years earlier, that is, just after the exodus from Egypt in 1446 BC. (Note: Israel kept both seventh-day Sabbaths and seventh-year Sabbaths.) But Israel rebelled and instead wandered in the wilderness 40 years. When studying the jubilee system, it is imperative to study it both from when God desired Israel to enter the land and from when they actually did 40 years later. The reason is that God will ultimately hold Israel to account for all its missing Sabbaths including those of the wilderness wandering. God will reckon the missing Sabbath-years from when they rebelled shortly after the exodus and not merely from when they finally entered entered the promised land. This will become increasingly evident as we study the numeric revealed in the Bible about the missing Sabbaths. Therefore, although Israel kept track of its Sabbaths and jubilees from the time of the conquest in 1406 BC (as commanded), yet God kept track of them according to the plan that He originally intended, because when it came time to judge Israel for its ongoing rebellion He also included the 40 years of rebellion in the wilderness. And so "the land enjoyed its missing Sabbath rests" as calculated from the very day that God intended it to rest. For the land did not rest during those 40 years of rebellion between 1446 and 1406 BC because the Canaanites still ruled the land. (See endnote 1 for more on why the 40-year desert wandering is to be included in the time that the land should have had its rest.)A jubilee was simply seven cycles of seven years, with the 50th year being the jubilee year, but not so as to break the on-going seven-year Sabbaths. Ten jubilee amount to 490 years, not 500. Leviticus 25 makes this absolutely certain when it talks about the "9th year". The text makes it clear that both the seventh" and "eighth" year are to be Sabbath years during a jubilee year. This would not be so if the regular seven-year Sabbath cycles did not stay in synchronization with the jubilee cycles of 49 years. The 49th year would not always be a Sabbath year in that case, only the 50th year would then be a Sabbath during a jubilee cycle. But God promised to bless the "sixth year" with enough of a harvest to last "three years" so that there would be no need to reap in the "seventh year" (that is the regular Sabbath year of the ongoing seven-year Sabbaths), and in the "eight year" too. But in the "ninth year" they would reap again as normal. Thus it is crystal clear that a jubilees are in 49-year cycles in synchronization with the regular Sabbath years. On a practical note, God is not the author of confusion, and if jubilee cycles and regular Sabbath-year cycles were kept out of synchronization then the whole system would be confusing for common farmers to keep track of.