Minggu, 26 Juli 2009

THERE SHOULD BE NO BEGGAR AMONG THE PEOPLE OF GOD

THERE SHOULD BE NO BEGGAR AMONG THE PEOPLE OF GOD


Dr. Sukamto[1]




THERE SHOULD BE NO BEGGAR AMONG THE PEOPLE OF GOD


1. INTRODUCTION
Theology is a result of the struggles and thoughts of theologians as well as Christians to answer the challenges, needs of their epoch in a very concrete situation. This means that theology always a result of the struggles and thoughts to answer the problem of mankind especially Christians which is necessarily felt to be answered by the theologians or Christian and generally by the church, the Martin Luther’s theology likewise. His theology is a result his struggles and thoughts to answer the problem of mankind especially Christians in his time. In this article I will investigate his struggles and thoughts to answer the problem of poverty. The purpose of this study is to explore how Martin Luther understands the poverty and how he solves the problem of Christian responsibility to the poor society.
It is questionable whether Martin Luther pays enough attention to the problem poverty in his time, because he condemned the rebellion of the peasant for the justice. Through this term paper I will proof that Martin Luther pay enough attention to the problem of poverty, even though his idea different with the peasant idea. In this study I use library research to collect the data from available books on Martin Luther’s Works.

2. MARTHIN LUTHER AND HIS TEACHING ON POVERTY
2.1. Martin Luther’s Definition of the Poverty
It seems difficult to distinguish the real poor in the reformation times. Since that time there were various kinds of poverty. They are as a result of the teaching which they believed about the glorifying poverty in the medieval times. Even the beggar there was three kinds: the usual beggars, the “ambassador beggars”[2] and the panhandlers.[3] Therefore several times Martin Luther emphasizes to help those who really poor:
So, too, is it today incumberit upon Christians to provide for the really poor-not lazy beggars, or vagabonds-the outdoor prisoners, so called: a to maintain those who, because of old age or other infirmity, are unable to support themselves.[4]
. . . Since in any case they have to feed so many vagabonds and evil rogues who call themselves mendicants. In this way, too, it, should be known who has really poor, and who was not[5]
Martin Luther himself states that there are two kinds of poverty. First, a spiritual poverty of which Christ said in the Matthew 5:3, “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.”[6] Second, is material poverty which can be categorized in three kinds: “Either you need nothing at all, which is quite impossible, for you have to have food and clothing to keep alive, or you take no responsibility for any concern or cares.”[7] This kind poverty like “how babies have to live, small boys, the sick, the insane, and people of that sort who are under the control or care of somebody else.”[8] According to him the proper meaning of poverty is” a want of food and clothing, where a man needs outside help and is unable to help himself from his own resources.”[9] Orphan and widow are categorized as really poor by Martin Luther.
Martin Luther’s views on poverty are influenced by scripture’s views for example: his views for on two kinds poverty, spiritual poverty (Ps. 10:2; 12:5; Mat 5:3), and material poverty (ex. 23:11; Job. 31:19; Isa. 32:6-7; Ezek. 16:4; Am. 2:6; 8:6). Scripture especially Old Testament also categorizes the widow, orphan, and immigrants are categorized as a poor (eg., Lev. 1919:10; 23:22; Job. 29:12-13; Isa.10:2). Even though they were not always poor, but on many occasions would be the least of the poor, for they did not have the same opportunities the average, poor, adult, male Israelite had.
Widow and orphan were dependent in the good will of others because of the social structure (male-dominated}, age, and physical strength. Immigrants were also dependent on good will because they had no natural ties to the social structure and may also have been obviously different because of customs and accent. So their distress sometimes included poverty (Lev. 25:47); but it would be easier for them to become poor than any other group, because it was so easy to cheat them and their options were so few.

2.2. Poverty is Disciples and Servant of Satan
According to Martin Luther that the eternal God and the Evil one are ultimately the chief actors at work in human history.[10] For Luther’s social ethics, all offices and stations of life ecclesiastical, domestic, economic, political-embody in institutional for a particular command of God’s law. They are all integrated within the earthly kingdom of men as the creator’s divinely ordained bulwarks in his ongoing struggles against Satan.[11]
In his interpretation on Deuteronomy 15:4, Martin Luther believes that poverty are disciples and servant of Satan. Therefore poverty is contradiction with Lord and His Christ. Therefore among the people of God there ought to be no sickness, hunger, thirst, exile, death, sin, or devil.
External poverty are disciples and servant of Satan, who rage directly contrary to the Lord and His Christ (Ps. 2:2). In like manner, there ought to be no sickness, hunger, thirst, exile, death, sin, or devil among the people of God.[12]

2.3. The Basic Teaching of Martin Luther’s on Christian’s Responsibility to the Poor
2.3.1. The Idea of Society of the People of God
Martin Luther’s idea of the people of God’s life is based on Acts 4:34 “for there was not a needy person among them, for all who were owners of land or houses would sell them and bring the proceeds of the sales.” Therefore among the people of God according to Martin Luther there ought to be no poverty or begging among the people of God, there should be care and concern to make any poverty and begging unnecessary. If there are sickness, hunger, thirst, exile, death, sin, or devil among the people of God; there should be care and concern that if anything happens among them, it be removed as quickly as possible and care be taken that it be not found among them.[13]
To realize this idea Martin Luther asks pope, bishops, kings, princes, and lords:
Ought to labor for the abolition of these intolerable burdens and impositions. It ought to be established and decreed, either by their own mandate or in a general council, that every town and locality should build and furnish its own churches, towers, and bells, and make provision itself for its own poor. Then begging would cease entirely, or at least not be done according to the present unhappy custom whereby each locality begs for its churches and its poor in all the other towns. The Holy See at Rome should just be left in peace with its builds, if it really wanted to attend to its essential function. God has expressed it plainly in his law, Deuteronomy 15[:11], “The poor will never cease out of your city its own poor, he will not have men running hither and yon with beggars’ sacks, as men now run to St. James and to Rome.[14]
Luther emphasizes that mankind do not live for himself alone in this mortal body, so as to work for it alone, but he lives also for all men on earth, rather, he lives only for others and not for himself.[15] Therefore one who lives in a community must do share in bearing and suffering the community’s burdens, dangers, and injuries, even though, not be, but his neighbor has caused them: he must do this in the same way that he enjoys the peace, profit, protection, wealth, freedom, and convenience of the community, even though he has not won them or brought them into being.[16]

2.4. The Concern of God for the Poor
In his interpretation on Deuteronomy, M. Luther explains that God concerns to the poor. Deut. 10:18. “He executes justice for the orphan and the widow, and shows His love for the alien by giving him food and clothing.” Luther states that with these words God clearly consoles all the wretched, lost, and afflicted in the whole world and draws their hearts to Himself, that they may believe in Him and trust in His goodness, as the one and only God demands.”[17] The concern of God for the poor, lowly, flow from the great ocean of the first commandment.
He loves the strangers so much that He feeds and clothes them. For God is the Father of all, He loves the stranger. Deuteronomy 24:14, “You shall not oppress a hired servant who is poor and needy. . .” Luther says that “both this law and the one immediately preceding it show well enough how concerned God is for the poor and troubled, that all who are forsaken or oppressed in the world may comfort themselves in God.”[18] Zachariah 8:17 also shows the eyes of God have regard for the poor.
Thus scripture everywhere requires mercy and not sacrifice: that we do good to each other: that one help the other, either with action or with advice. But the Lord especially wants to commend to our care those who have been oppressed and afflicted. For such people He says He has regard, as scripture everywhere tells us. The eyes of the Lord have regard for the poor.[19]

Moreover Luther states that oppress the poor is a terrible injustice and is against God. He who commits such a sin will lost eternally.[20]

2.5. Christian’ Responsibility to the Poor
2.5.1. Every City Should Support Its Own Poor
As is mentioned above that among the people of God there ought to be no poverty and begging because they are disciples and servant of satans. To realize his idea Martin Luther asks to the pope, bishops, kings, princes and lords to labor his requirements. Again in his latter to the Christian nobility he states that nobody ought to go begging among Christians.[21] To realized this idea Luther suggests to make a law to the effect that every city should look after its own poor, and if it is too small the people in the surrounding villages should be urged to contribute.
It would even be a very simple matter a law to the effect that every city should look after its own poor, if only we had the courage and the intention to do so. No beggar from outside should be allowed into the city whether he might call himself pilgrim or mendicant monk. Very city should support its own poor, and if it was too small, the people in the surrounding villagers should also be urged to contribute.[22]
But since in any case they have to feed so many vagabonds and evil rogues who call themselves mendicants. In this way, too, it, could be known who was really poor, and who was not. To solves this problem Martin Luther suggests that “there would have to be an overseer or warden who knows all the poor an informs the city council or the clergy what the needed or some other better arrangement might be made.”[23] This idea is based on Deuteronomy 15:11.
Deuteronomy 15:11, “The poor will never cease out of your land; therefore I commend you, you shall open wide your hand to your poor and need brother and give to him.” Moreover, in the same place he commanded them very strictly that they must allow no one to beg, saying in Deuteronomy 15:4. There shall never beggar or starveling among you.” Now since God gave this commandment in the Old Testament, how much more ought we Christian to be bound, that also to keep the first degree of this commandment and be prepared to let everything go that anyone would take from us by force.[24] The poor should be care with love.

2.5.2. Church Property Distributed to the Poor
The property of those monasteries which are taken over by the governing authorities should be used in the following there ways:
1. Those inmates who choose to remain should be supported, as has just been said.
2. Those who leave should be provided with sufficient funds to find a position and make a fresh start in life, even though they brought nothing with them when they entered the monastery.
3. The third way is the best, however, to devote all the remaining property to the common fund chest, out of which gifts and loans could be made in Christian love to all the needy in the land, be they nobles or commoners.

2.5.3. There is no Better Service of God Christian Love Which Helps and Serves The Poor
Christian are to serve one another by ministering temporal blessings. Especially one the poor and the wretched to be remembered, they who are strangers or pilgrims among us, or come to us as houseless and homeless. These should receive the willing ministrations of Christians, and none be allowed to suffer want. The church should establish common treasures for the purpose of providing alms for cases of this kind. It was so ordained of the apostles Acts 6:3.[25]
There is no better service of God than Christian love, which helps and serves the needy, poor, widow, orphans. Where is no greater service of God than Christian love which helps and serves the needy, as Christ himself will judge and testify at the last day, Matthew 5:31-46. This is why the possessions of the church were formerly called bona ecclesiae, that is, common property, a common chest, as it were, for all who needy among the Christians.[26] According to Luther among Christian charitable deeds done to the poor would shine more brightly than all the churches of wood and stone.
To help the poor only by giving food and clothing but even some of our surplus be added to them, them, that they may share our good things in their need.

2.5.4. Luther Against the Glorifying of Poverty
To those who have chosen poverty ought not be rich. But if they wants to be rich, they have to use their hand to the plow and seek his fortune from the land. As Paul said that “whoever will not work shall not eat” (II. Thes 3:10).
Because of the monasteries the common people turn aside for helping those who are really poor – married couples, widows, orphans, and beggars – to poor their substance on these self-styled poor, who in fact are wealthy, fat, lazy, self-satisfies hypocrites.

3. Conclusion
Martin Luther’s views on poverty are influenced by scripture’s view. The proper meaning of poverty is a want of food and clothing, where a man needs outside help and is unable to help himself from his own resources. Usually orphan and widow are categorized as really poor by Martin Luther. s basic teachings on Christians’ responsibility to the poor are:
a. His idea of society of the people of God
Poverty are disciples and servants of Satan therefore among the people of God there ought to be no sickness, hunger, thirst, exile, death, poor and evil.
Mankind do not live for himself alone in this mortal body therefore they must do share in bearing and suffering the community’s burdens, dangers, and injuries. Therefore they should care the poor with love. And this is among Christian charitable deeds done to the poor would shine more brightly than all the churches of wood and stone. Every city should care their own poor.
b. God himself concerns to the poor
He executes justice for widow and orphan. These who oppress the poor is a terrible injustice and is against God. Base on these Luther mentions there kinds Christian responsibility to the poor. Every city should support its own poor: church property distributed to the poor there is no better service of God Christian love which helps and serves The poor.

4. BIBLIOGRAPHY
Luther, Martin. “Epistle Sermon, Sunday After Ascensions Day,” in Hugh T. Kerr, ed. A Compend of Luther’s Theology. Philadelphia: The Westminster Press, MCMLXVI.
“An Open Letter Concerning the Hard Book Against the Peasant,” in Hugh T. Kerr, ed. A Compend of Luther’s Theology. Philadelphia: The Westminster Press, MCMLXVI.
“A Treatise on Christian Liberty,” in Hugh T. Kerr, ed. A Compend of Luther’s Theology. Philadelphia: The Westminster Press, MCMLXVI.
“Lecture on The Minor Prophets III Zechariah,” in Hilton C. Oswald. Luther’s Works vol. 20. Saints Louis: Concordia Publishing House, 1973.
“To the Christian Nobility of the German Nation Concerning the Reform of the Christian State,” trans., by Charles M. Jacobs, rev., by James Atkinson in James Atkinson, Helmut T. Lehmann. Luther’s Works Vol. 44 The Christian in Society I. Philadelphia: the Fortress Press, 1966.
“The Jugdement of Martin Luther on Monastic Vows,” trans., by. James Atkinson in James Atkinson, Helmut T. Lehmann. Luther’s Works Vol. 44 The Christian in Society I. Philadelphia: The Fortress Press, 1962.
“Trade and Usury,” trans., by Charles M. Jacobs, rev., by Walther I. Brandt in Walter I. Brandt, Helmut T. Lehmann, eds. Luther’s Works Vol. 45 The Christian in Society I. Philadelphia: The Fortress Press, 1960.
“Admonition to Peace A Reply to the Twelve Articles of the Peasants in Swabia,” in Robert C. Schultz, Helmut T. Lehmann, Luther’s Works Vol. 46 The Christian in Society III. Philadelphia: the Fortress Press, 1960.
“Lectures on Deuteronomy,” in Jaroslav Pelikan, Daniel Poellot, eds. Luther’s Works vol.9. Saint Louis: Concordia Publishing House, 1960.
[1] Dr. Sukamto dosen Dinamika Politik Islam di Indonesia dan Sejarah Perjumpaan Islam Kristen pada Institut Teologi Indonesia (INTI) Bandung. Alamat kontak: trahutama@yahoo.com atau www.amossukamto.blogspot.com

[2] I.e., wandering beggars who acted as ambassadors or messengers of a particular saint. Their practice was to enroll their benefactors on the list of beneficiaries of the saint they claimed to represent. This enrolment, they claimed, provided immunity from particular diseases, accidents, and other misfortunes, protests were raised against this practice at the collectors of alms sent out by these mendicants.
[3] I.e., men who spent their lives wandering from one lace of pilgrimage to another subsisting on the alms of the faithful.
[4] Martin Luther, “Epistle Sermon, Sunday After Ascension Day,” in Hugh T. Kerr, ed., A Compend of Luther’s Theology, Philadelphia: The Westminster Press, MCMLXVI), 183.
[5] Martin Luther, “To The Christian Nobility of the German Nations Concerning the Reform of the Christian State,” trans., by Charles M. Jacobs, rev., by James Atkinson, Helmut T. Lehmann, Luther’s Works Vol. 44 The Christian in Society I, (Philadelphia: The Fortress Press, 1966), 190.
[6] Martin Luther, The Judgment of Martin Luther on Monastic Vows,” trans., by. James Atkinson in James Atkinson, Helmut T. Lehmann, Luther’s Works Vol. 44 The Christian in Society I, (Philadelphia: The Fortress Press, 1966), 356.
[7] Ibid., 357.
[8] Ibid.,
[9] Ibid.,
[10] James Atkinson, 1966, xi.
[11] see. Lazareth, Luther on the Christian Home, (Philadelphia: Muhlenberg Press, 1960), 137-138.
[12] Martin Luther, Lectures on Deuteronomy,” in Jaroslav Pelikan, Daniel Peollot, eds., Luther’s Works vol.9 (Saint Louis: Concordia Publishing House, 1960), 147-148.
[13] See, Ibid.,
[14] Martin Luther, “Trade and Usury,” trans., by Charles M. Jacobs, rev., by Walther I. Brandt in Walther I. Brandt, Helmut T. Lehmann, eds., Luther’s Works Vol. 45 The Christian in Society I, (Philadelphia: The Fortress Press,1962), 287.
[15] Martin Luther, “A Treatise on Christian Liberty,” in Hugh T. Kerr, ed., A Compend of Luther’s Theology, (Philadelphia: The Westminster Press, MCMLXVI), 182.
[16] Martin Luther, “An Open Letter Concerning the Hard Book Against the Peasant,” in Hugh T. Kerr, ed., A Compend of Luther’s Theology, (Philadelphia: The Westminster Press, MCMLXVI), 182.
[17] Martin Luther, “Lectures on Deuteronomy on Deuteronomy,” in Jaroslav Pelikan, Daniel Peollot, eds., 1960,111.
[18] Ibid., 243
[19] Martin Luther, Lecture on The Minor Prophets III Zechariah,” in Hilton C. Oswald, Luther’s Works vol. 20 (Saint Louis: Concordia Publishing House, 1973), 86.
[20] Martin Luther, “Admonition to Peace A Reply to the Twelve Articles of the Peasants in Swabia,” in Robert C. Schultz, Helmut T. Lehmann, Luther’s Works Vol. 46 The Christian in Society III, (Philadelphia: The Fortress Press, 1960), 42.
[21] Martin Luther, “To the Christian Nobility of the German Nation concerning the Reform of the Christian State, “in James Atkinson, Helmut T. Lehmann, 1966, 189.
[22] Ibid., 190.
[23] Ibid.,
[24] Martin Luther, “Trade and Usury,” trans., by Charles M. Jacobs, rev., by Walther I. Brandt in Walther I. Brandt, Helmut T. Lehmann, eds., 1962,281.
[25] Martin Luther, “Epistle Sermon, Sunday After Ascension Day,” in Hugh T. Kerr, ed., MCMLXVI, 183.
[26] Martin Luther, “Ordinance of A Common Chest Preface,” trans., T.W. Steinhaeuser, rev., by. Walther I. Brandt in Walther I. Brandt, Helmut T. Lehmann, Luther’s Works Vol. 45 The Christian in Society II, (Philadelphia: The Fortress Press, 1962), 172-173.