Priesthood Of All Believers Theology Religion Essay Example
Priesthood Of All Believers Theology Religion Essay Example

Priesthood Of All Believers Theology Religion Essay Example

Available Only on StudyHippo
  • Pages: 15 (7665 words)
  • Published: October 25, 2017
  • Type: Essay
Text preview

Martin luthers greatest part to Protestant ecclesiology was his philosophy of priesthood of all trusters. It was a cardinal instruction of Luther in the formation of Christian communities. Eric W. Gritsch has claimed, `` Luther 's philosophy of the priesthood of all trusters, developed peculiarly in his treatises of 1520, is one of the most radical philosophies in the history of Christianity. '' It is the clear scriptural thought that we could see from the Genesis to Revelation.

The philosophy of the priesthood of all trusters opposes the unbiblical philosophy of sacerdotalism and the being of a Brahman-like priestly category within the church. When Martin Luther nailed his Ninety-five Thesiss on the door of Wittenberg Castle Church on October 31, 1517, he was declaring war against the thought that redemption comes through the priesthood via the sacraments. His theses were anti-sacerdotalistic and he spoke against the divinity that ex opere operato supernatural life could be created through baptism, brought to growing by verification, nourished by the Mass, and healed of all diseases by repentance and utmost smarm. Luther vehemently rejected the thought that through sacraments a priest could command an person 's life both here and afterlife.

Luther claimed that everyone who does hold faith in Jesus Christ is a priest. He wrote that his hope was for a twenty-four hours when `` we shall retrieve that joyful autonomy in which we shall understand that we are all equal in every right, and shall agitate off the yoke of dictatorship, and k


now that he who is a Christian has Jesus, and he who has Christ has all things that are Christ 's, and can make all things. '' The construct that all who believe in Christ are priests came into head to Luther after he became positive that Bible was the lone authorization for a Christian.

Believers are called to be the salt and the visible radiation ( Matthew 5:13 ) , this is merely possible when the trusters understands Christ 's priestly ministry and its ain priestly function. This besides has serious eschatological deductions, as Christ comes to be united with his bride, the Church. Will He happen a disconnected organic structure or a united household of trusters? Hence this paper chiefly examines that where from the construct of "priesthood of all trusters '' begins in the Bible and for what intent ; what is the context that steered Luther to raise this thought of 'priesthood of all trusters ' ; the coherency between Luther 's thought and the scriptural thought of 'priesthood of all trusters ; and its deduction to the present church of India.

A priest is one who performs the forfeits, makes the rites and making the work of go-between between God and adult male. He is the 1 responsible for offering the divinely appointed forfeits to God, for put to deathing ceremonials associating to the worship of God. In other sense, he is the representative between adult male and God. Scripture says, `` For every high priest, being taken from among work forces, is appointed for work forces in things refering to God, that he may offer both gifts

View entire sample
Join StudyHippo to see entire essay

and forfeits for wickednesss. '' The hieratic office came foremost in clip, when our first parents sinned and fell from the high estate into which they had been created. God Himself performed the priestly office when He slew animate beings and provided a covering for Adam and Eve.

There were three orders of work forces in the Old Testament times such as the kingly, the prophetical and the hieratic orders. They were set apart by anointing with holy oil for a peculiar career. A male monarch in the Old Testament was one who ruled work forces for God. A prophesier was one who spoke for God to work forces. And a priest was one who spoke for work forces to God. Among all these three orders, even from the really beginning of the human race, the trusters have performed priestly works. In the peculiar period, the caput of the household was making the priestly office. He would construct an communion table and offer a forfeit for the aid from God. Scripture gives adequate grounds for that.

In the Bible history, the first period is normally known as Patriarchal Age. The word patriarch '' comes from two root words intending `` father regulation. '' It encompasses the period between the creative activity events, and the clip when Israel was separated as a particular state at Sinai for the readying of the coming Messiah. In Genesis 4:3-5 both Cain and Abel functioned in the capacity of priest in that each was responsible for his ain offering to God. We could see that when Noah disembarked the Ark following the great inundation, he offered forfeits on behalf of his household. Abram, after a long March from Ur, came into Canaan and built an communion table at Shechem. Again and once more, Abraham offered forfeits to God, as did his boies and grandsons. Therefore, originally in adult male 's dealingss with God, every person functioned as his ain priest before God with no peculiar location established for giving and with no intermediary between him and God. When He gave the Law at Mount Sinai, the people of Israel had been given an chance to go a land of priests.

Now if you obey me to the full and maintain my compact, so out of all states you will be my cherished ownership. Although the whole Earth is mine, you will be for me a land of priests and a holy state. ''

Here God makes a compact with all the people of Israel. Based on the above text, the people of Israel become God 's ownership and are chosen for the privilege of service. God instituted the priesthood of Israel as a congregated unit for the intent of service to the universe. This is the career of the people of God '' of which each member stands under God 's call, and each is accountable for his or her response to it.

But Israel disobeyed and God removed the chance for going a land of priests. When Moses went up to the mountain to have a list of regulations and ordinances for the freshly freed state, God besides gave

him instructions to organize a professional priesthood. '' Now each layperson would no longer be his ain priest, the person could no longer take his forfeits straight to God. Here God selected Aaron and his household and the folk of Levi to be His priests. They were set apart that when Hebrewss entered the Promised Land, the priests and Levites received no heritage of land as the other 11 folks. They had been set apart for the service of God and were to be supported by the tithes and offerings of the peoples ' forfeits. The boies of Aaron and the folk of Levi had at least three typical as priests.

  • They had direct entree to God. At appointed times they went into the Holy Place and even the Holy of Holies to pass on with God.
  • The priests represented God to the people of Israel. They were go-betweens who communicated the Word of God to the people since they were considered sanctum.
  • The people represented the people of Israel to God. The people could non near a holy God straight because of their wickedness. The priests were go-betweens for the people as they brought forfeits before the communion table.

The high priest entered the Holy of Holies annually one time on the Day of Atonement to offer an expiating replacement of a bull or lamb offering. One of the most of import characteristics of the priestly system was to stress the perfectly holy nature of Almighty God. This is a construct repeatedly affirmed in the Scriptures.

This was the state of affairs continued Jesus Christ was crucified. At the same minute of Jesus ' decease, the head covering of the Temple was ripped from top to bottom. From so on there has been no demand for choice group of priests. At that point in clip and of all time since so trusters became priests, a portion of God 's royal '' or kingly '' priesthood. The riddance of the office of priests as a choice group of people is based, so, upon the physical forfeit of Jesus, the ultimate High Priest. Jesus completed and fulfilled the function of priest in His substitutionary decease.

The priest, so, is the individual who himself has entree to God and whose undertaking it is to convey others to Him. While in the ancient universe this entree to God was the privilege of the professional priests, and in peculiar of the High Priest who entirely could come in into the Holy of Holies. But now through Jesus Christ, the new and living manner, entree to God becomes the privilege of every Christian.

The word priest '' comes from the Latin presbyter and the Greek presbyteros which merely means elder. '' This word was subsequently used to depict the leader of a community. In modern use the term priest '' seems to be derived more from the existent Greek word for priest hiereus. In the New Testament this word is ne'er used to depict a category or caste of people separate from the people of God. Alternatively, it is used in the sense all God 's people are a

chosen race, a royal priesthood '' The New Testament trusters constitute the sequence to the priesthood in old Israel, holding been given the right of direct entree to God through Christ. Furthermore, the ministry in the church has replaced the ancient priesthood. Hence, all the trusters in Christ are priests in the New Testament.

Put into historical position, the priesthood construct would look like this: for the first several thousand old ages mankind 's history as recorded in the Bible, each adult male was responsible for working as a priest before God. Then, for about 1500 old ages, the clip between Moses and when Christ appeared on Earth, the priesthood of the professional existed. From the decease of Christ until He returns once more, we have reverted to the pre-Sinai yearss of the priesthood of the truster.

The philosophy of the priesthood of all trusters is found throughout the Scriptures and was practiced in the early church. As Dr. R. Laird Harris writes,  First century Christianity had no priests. The New Testament nowhere uses the word to depict a leader in Christian service. ''But this glorious philosophy was bit by bit replaced by 'sacerdotalism ' get downing in the 3rd century, particularly by Cyprian ( c. 258 ) Bishop of Carthage. Cyprian treated all the transitions in the Old Testament that refer to the privileges, the countenances, the responsibilities, and the duties of the Aaronic Priesthood, as using to the officers of the Christian Church. '' He wholly failed to hold on the cardinal thesis of the Epistle to the Hebrews. He was blind to the fact that the merely High Priest under the Gospel recognized by the apostolic Hagiographas is our Godhead Himself '' and non a lone Catholic Pope or bishop or priest of the church. So from the 3rd century onwards the priesthood of all trusters was non seeable in theological thought.

But the Roman Catholic theologists justified 'sacerdotalism ' by stating that Jesus gave the keys of the land to Peter, the stone upon whom Jesus would construct his church. Further they says that Peter was the first Catholic Pope of Rome, and so the Catholic Pope of Rome by sequence has the power of the keys of the land to adhere and free, and even to salvage. Salvation is deposited in the Roman priesthood and dispensed through the sacraments. The sacraments are effective ex opere operato, intending the subjective status of the priest or the receiver does non count. The Roman Catholic Church teaches that there is no redemption outside of the priesthood 's mediatorial map, and no individual by grace entirely through religion in Jesus Christ may near the Father with assurance!

By the consecutive centuries, the Roman Catholic hierarchy and other spiritual groups make a crisp differentiation between the temporalty and the clergy. Such differentiation was foreign to the early church where the ultimate authorization in ministry hints back to the risen Lord. Along with the structural hierarchy is the sacrament of ordination. The church in Rome imposes the sacrament of ordination that consequences in the pronounced separation between the clergy and the temporalty. Christianity had been

plagued with it of all time since. More and more the church began to construction itself on the footing of the former Levitical order, instead than on the strictly New Testament thought of each adult male is a priest '' position. The alteration was slow and evolutionary, but curates bit by bit came to be called priests '' and the trusters temporalty. '' The Communion tabular array became an communion table and the elements a forfeit.

At the morning of the Reformation Era, the institutionalised church already would hold two major distinguished organic structures within the community of trusters: the clergy and temporalty. The position ballad people, both in rule and in pattern, would non merely subordinate to the priests, but besides widens the spread between clergy and temporalty. The spread became synonymous with the sacred and the profane.

But godly work forces such as Peter Waldo, John Wyclif and John Hus saw the distinguishable difference and distance between the clergy and temporalty. They did n't like it, for it was in resistance to the instructions of the New Testament. Until the dramatic impact of the Protestant Reformation, these smaller motions had small permeant influence.

During the Reformation epoch the construct of the priesthood of all trusters became really combative within the constructions of the Institutional church. The Reformation epoch provides a model in following the construct of the priesthood of all trusters. An elucidation on how Martin Luther formulated the philosophy of the priesthood of all trusters will be dealt with in the pages to follow.

The construct that all who believe in Christ are priests occurred to Luther after he became positive that Bible was the lone authorization for a Christian. As he studied the Bible, particularly Paul 's Epistle to the Romans, he discovered that in and through Jesus Christ a truster possessed the righteousness of God, and hence, immediate entree to God without the mediation of an chesty priesthood. Therefore, the philosophy of the priesthood of all trusters is a subsequence to the philosophy of justification by grace entirely through faith entirely. Those who are clothed in the perfect righteousness of God are welcome in the presence of God. No Christian needs a pope, intending a span builder, because Jesus Christ entirely is the manner to the Father.

There were other attempts at reforming the Catholic Church, seeking to convey it back to a more scriptural position, but they all fell short of their end. It was non until such  reforming '' seeds germinated in a favourable political clime that fruit would be born. The day of the month was October 31, 1517. The topographic point was Wittenberg, Germany. An vague priest named Martin Luther nailed his grudges to the church door, the Reformation was born. A figure of alterations were called for by this bold, inventive priest, but at the really nucleus of the Reformation was the strong belief that all trusters are priests of the life God. He felt that all trusters had the right and duty to analyze God 's Word, involve themselves in the ministry, do confession to God on their ain, and even administrate the sacraments.


had started in 1517 as a protest against indulgences by an unknown monastic, developed in 1520 into an unreconcilable struggle spliting the Western Church. The three treatises of  To the Christian Nobility of the German State, '' The Babylonian Captivity of the Church, '' and `` The Freedom of a Christian '' are the bosom of Luther 's protest against the church of his twenty-four hours. The first was written in August, the 2nd in October, and 3rd in November. In great portion, Luther 's piece of land is a catalog of the distressing province of Christendom.

The Catholic Pope exalts himself over secular swayers every bit good as over the church, and lives in conscienceless luxury. Rome is a moral cesspit where licenses to populate in unfastened orgy can be bought and sold. The Church has become a machine for doing money, and the Catholic Pope 's confederates, holding bled Italy dry, have now turned their attending to Germany. Because of their inability to populate up to the arbitrary regulation of celibacy, many pious priests keep married womans, yet do so in secret and with a bad scruples. The universities ignore the Bible and talk on commentaries, and on commentaries on commentaries. The common people are nescient even of basic Christianity. In such a state of affairs, Luther did compose his treatises. Chiefly, his first treatise of To the Christian Nobility of the German State '' occupied the cardinal subject of the priesthood of all trusters. '' Here it is better to analyze the background that led Martin Luther to raise the construct of  priesthood of all trusters. ''

In his first treatise of 'To the Christian Nobility of the German Nation ' the construct of priesthood of all trusters has societal, ecclesiastical and religious deductions. At the morning of the Reformation epoch, the institutionalised church already would hold two major distinguished organic structures within the community of trusters such as clergy and temporalty. Socially, he accepted the context of western Christianity, where temporal swayers belong to the organic structure of Christendom. Within the Christian societal order, the swayers are ordained of God to penalize sinners and protect those who do good. When pressed by the temporal power the Romanists have made edicts and declared that the temporal power had no legal power over them, but that, on the contrary, the religious power is above the temporal.

Luther argues against the mediaeval division between the temporal and the church governments and their separate legal powers in all affairs. First of wholly, he attacked the societal differentiation that emphasized by the Romanists,

"It is pure innovation that Catholic Pope, bishop, priests, and monastics are called the religious estate while princes, Godheads, craftsmans, and husbandmans are called the temporal estate. This is so a piece of fraudulence and lip service. Yet no one demand be intimidated by it, and for this ground: all Christians are genuinely of the religious estate, and there is no difference among them except that of office. ''

Trusting upon 1Corinthians 12:12-13, which describes the Church as the organic structure of Christ and each member a portion of that organic structure, Luther

acknowledges differences between Christians, non as inquiries of position, nevertheless, but as occasions for service to others. All are non the same in what God has given them to make, but they are all the same in what God has given them to be in the Church, viz. , His really ain people. All Christians, hence, have the same position. By citing 1Peter 2:9 and Rev. 5:9-10, Luther describes that position as  priest '' and impute it to every Christian, Equally far as that goes, we are all dedicated priests through baptism. '' So what differentiates Christians is merely the work that God has given them to make:

There is no true, basic difference between laypersons and priests, monetary values and bishops, between spiritual and secular, except for the interest of office and work, but non for the same of position. They are all of the religious estate, Al are genuinely priests, bishops, and Catholic Popes As portion of the godly economic system, God has given to each Christian a peculiar naming in this life whereby he serves others,

Everyone must profit and function every other by agencies of his ain work or office so that in this manner many sorts of work may be done for the bodily and religious public assistance of the community, merely as all the members of the organic structure function one another ( 1Cor.12:14-26 ) . ''

As illustrations of such careers in the organic structure of Christ, Luther mentions cobblers, Smiths, provincials, and temporal governments besides the clergy. But what is notable about the last, those who have as their career  the disposal of the Word of God and Sacraments, ''[ 33 ]is that they are exerting an authorization that belongs in the first case to every Christian. For besides denominating one 's position before God, Luther 's construct of the priesthood of trusters besides includes religious power in the church.

Luther rejects ecclesiastically, the clergy 's monopoly on interpreting Bible. He attacks the 2nd wall of Romanists that merely the Catholic Pope may construe the Scripture, finding right philosophy, forgiving wickednesss, and exerting subject. There is no Biblical warrant at all for the claim that merely the Catholic Pope may construe the Bible. Here Luther clarifies the semblance that some of the Romanists claim of the power that was given to St. Peter.

Although they allege that this power was given to St. Peter when the keys were given him, it is clear plenty that the key were non given to Peter entirely but to the whole community. Further, the keys were non ordained for philosophy or authorities, but merely for the binding or loosing of wickedness. ''

As animal trainers of Scripture the Romanists are obviously unqualified, and this makes their claim to keep a monopoly on scriptural reading absurd. The Romanists must acknowledge that there are among us good Christians who have the true religion, spirit, apprehension, word, and head of Christ. Luther 's chief point is that the Pope is n't the lone individual able to read the Bibles. He writes, `` Has non the Pope frequently erred? '' Here Luther implies that the

Pope is n't God, and that he makes errors. The Pope, hence, can misinterpret the Bible. Luther shows that the Pope is like everyone else, so therefore others can construe the Bibles as good. Luther so uses the Bible as a manner to turn out the 2nd wall incorrect. Luther quotes Christ 's words, `` And they shall be all taught of God '' ( St. John six. 45 ) . Everyone should be able to construe the Bibles and be taught of God, without the Pope 's aid. Furthermore he inquiries,

Even more, Luther attacks the 3rd wall of Romanists. He argues that there is no footing either in the nature of a Christian society or in Scripture for the Romanists ' refusal to name a council. Luther brings up that St. Peter was n't the lone individual to name a council: `` Thus we read in Acts 15 that the council of the Apostles was non called by St. Peter, but by all the Apostles and the seniors. '' Besides, nowhere in the Bibles does it state that the Pope is allowed to name a council by himself. Therefore their menaces can be safely ignored, and a council should be called without hold to cover with a long list of maltreatments in the Church. Ordinary people and temporal governments have the right and responsibility to make this, non merely by virtuousness of their position as male monarchs and priests before God, but because the crisis in the Church demands it.

Would it non be unnatural if a fire broke out in a metropolis and everybody were to stand by and allow it fire on and on and devour everything that could fire because cipher had the authorization of the city manager, or because, possibly, the fire broke out in the city manager 's house? How much more should this be done in the religious metropolis of Christ if a fire of discourtesy interruptions out, whether in the apostolic authorities, or anyplace else? ''

Therefore, Luther concludes that it is the responsibility of every Christian in the Church as holding the duty of priesthood of all trusters ; he has to adopt the cause of the religion, to understand and support it, and to denounce every mistake.

Luther declares that since we have one baptism, one Gospel one religion, and are all Christians alike ; for baptism, Gospel, and faith entirely make us religious and a Christian people. He quotes 1Peter 2:9,

But you are a chosen people, a royal priesthood, a holy state, God 's particular ownership, that you may declare the congratulationss of him who called you out of darkness into his fantastic visible radiation. ''

Yet all are likewise dedicated priests, everyone must profit and function every other by agencies of his ain work or office so that in this manner many sorts of work may be done for the bodily and religious public assistance of the community, merely as all the members of the organic structure function one another. Chiefly all should portion the three priestly maps such as supplication - intercede with God on behalf of others, announcement - talk

the Gospel sharing it with the neighbour, and sacrifice - populating a cross-centered and servant oriented life. Since the Church is in a province of crisis and person has to move. The temporal governments and ordinary ballad people can and should make so because there are no inherently unspiritual '' careers, because all Christians in all careers are male monarchs and priests, and because the distressing province of the Church is the concern of every Christian.

However, the 2nd treatise of Luther, The Babylonian Captivity of the Church '' besides has the influence of the thought of priesthood of all trusters. In this treatise, he discusses and dismantles the medieval sacramental system. In a mensural but powerful manner, Luther subjects each of the seven mediaeval sacraments such as baptism, Eucharist, repentance, verification, matrimony, ordination, and utmost smarm to the review of God 's Word and concludes that `` there are, purely talking, but two sacraments in the church of God - baptism and the staff of life ( Eucharist ) . For merely in these two do we happen both the divinely instituted mark and the promise of forgiveness of wickednesss ''

Not surprisingly, in his treatment of each rite, Luther 's evangelical position is basic, and this is true besides in his intervention of ordination. It is peculiarly notable to hear Luther express himself this manner sing ordination:  Of this sacrament the church of Christ knows nil ; it is an innovation of the church of the Catholic Pope. '' Of class, Luther 's full treatment is directed against the medieval, apostolic signifier of ordination. However, it is besides of import to acknowledge that Luther 's statement sums to a rejection of any rite of ordination as a sacrament, i.e. , an outward mark to which God has attached a promise of forgiveness.

Luther writes, Not merely is at that place nowhere any promise of grace attached to it, but there is non a individual word said about it in the whole New Testament. Now it is pathetic to set away as a sacrament of God something that can non be proved to hold been instituted by God. '' In this connexion, Luther rejects the impression that the Church can make her ain sacraments, i.e. ,  new Godhead promises of graceaˆ¦since the church is under the counsel of the Holy Spirit. '' Luther dismisses such thought by reasoning that the promises make the Church and non the other manner around, The Word of God is uncomparably superior to the church, and in this Word the church, being a animal, has nil to decree, enact, or do, but merely to be decreed, ordained, and made. '' It is impossible hence to take a rite of the Church like ordination and turn it into a agency of grace.

Luther is rather willing to acknowledge ordination as a certain rite by which the church chooses its sermonizers '' but non as a sacrament. I do non keep that this rite, which has been observed for so many centuries, should be condemned ; but in sacred things I am opposed to the innovation of human fictions. And

it is non right to give out as divinely instituted what was non divinely instituted. '' Besides his rejection of ordination as anything more than an ecclesiastical ceremonial, in this subdivision of the Babylonian Captivity, Luther besides addresses one time once more the nature of the office of the ministry. For one thing, he charges the Roman church with transforming ordination into a sacrament in order to laud the clergy over the temporalty:

Trusting the external anointment by which their custodies are consecrated, in the tonsure and investings, they non merely exalt themselves above the remainder of the ballad Christians, who are merely anointed with the Holy Spirit, but see them about as Canis familiariss and unworthy to be included with themselves in the church. Hence they are bold to demand, to demand, to endanger, to press, to suppress, every bit much as they please. In short, the sacrament of ordination has been and still is an admirable device for set uping all the atrocious things that have been done hitherto in the church, and are yet to be done. Here Christian brotherhood has perished, here shepherds have been turned into wolves, retainers into autocrats, clerics into worse than worldlings. ''

For Luther, hence, a false position of ordination accompanies a false position of the ministry. Once once more, in order to explicate the nature of the true public ministry of the Church, Luther has recourse to his philosophy of the priesthood of all trusters, from among whom some are chosen to exert a particular service in the church. After mentioning 1 Peter 2:9, once more Luther says, `` Therefore, we are all priests, as many of us as are Christians. But the priests, as we call them, are curates chosen from among us. All that they do is done in our name ; the priesthood is nil but a ministry. '' And what are the contents of this ministry? To prophesy and to learn the Word of God is - nil more and nil less. Once once more, Luther is emphasized that this ministry belongs in the first case to every truster,

Much of Luther 's concern here is to rectify Rome 's impression of a particular priesthood standing over God 's people in order to declaim the Holy Eucharist and to give the mass: Those who are ordained merely to read the canonical hours and to offer multitudes are so apostolic priests, but non Christian priests, because they non merely do non prophesy, but are non even called top reachaˆ¦.a priesthood of that kind is a different estate wholly from the office of prophesying. Thus they are hour-reading and mass-saying priests - kind of life graven images called priests - truly such priests as Jeroboam ordainedaˆ¦taken from the lowest settlings of the people '' ( 1 Kings 12:31 ) .

Luther will hold nil to make with `` unerasable character, '' for he sees it as a principal means whereby the pontificate has placed itself above the temporalty and continues to enslave them. Make off with such thoughts and sacramental ordination by and large, Luther argues, and the  pontificate will barely last,

'' for so `` we shall recognize that we are all equal by every right. Having cast off the yoke of dictatorship, we shall cognize that he who is a Christian has Jesus ; and that he who has Christ has all things that are Christ 's, and can make all things '' . As in the first work, To the Christian Nobility, so here in the 2nd, the Babylonian Captivity, the contention with Rome led Luther to confirm religious equalitarianism while reorienting the public ministry of the Church to the undertaking of prophesying the Gospel.

However, Luther 's 3rd treatise has besides been persuaded by the thought of priesthood of all trusters. The Freedom of a Christian published in November 1520, was an unfastened missive written by Martin Luther to Pope Leo X for the intent of conciliation with Rome. It is a little treatise that contains a positive and univocal statement of Luther 's Evangelical divinity every bit applied to whole of Christian life. Even though the treatise breathed the spirit of late-medieval mysticism, it makes clear that a believing Christian is free from wickedness through religion in God, yet bound by love to function his neighbour.

Even in the introductory portion of dedication, it seems that Luther 's linguistic communication is filled with struggle and tenseness. He writes, `` True it must be that Christ, set as a stumbling block and a mark that is spoken against, will be an discourtesy and a cause for the autumn and rise of many. '' Luther 's divinity continually gives antonyms in tenseness conveying alteration, growing, and development. The following first two contradictory statements place the tenseness between freedom and duty:

  1. A Christian is a absolutely free Godhead of all, capable to none.
  2. A Christian is a absolutely duteous retainer of all, capable to all.

Luther shows how these two statements are non truly contradictory, but are based on Scripture ( 1 Cor. 9:19 ; Romans 13:8 ) . Scripture speaks of this struggle in footings of freedom by religion and servitude by love. Luther assumes the human being as dwelling of two natures such as inner that refers the religious nature or the psyche and outer which is physical nature or the organic structure. These two natures conflict with each other.

Luther clarifies his first statement that the interior individual or the psyche can non be saved by our ain attempts or plants but merely through the Word of God by religion. Luther brings the treble power of the religion. Religion in the Word frees us from the Law. Faith awards God. degree Celsius ) Faith unites the psyche with Christ. Faith entirely brings our psyche and Christ becomes one flesh in a true matrimony. In this matrimony, what is ours ( wickednesss ) becomes Christ 's and what is Christ 's ( righteousness ) becomes ours. As Christ the Godhead over all, holding twofold award of priesthood and kingship, he imparts them to everyone who believes in him. First, with regard to kingship, every Christian is by religion so exalted above all things that, by virtuousness of a religious power, he is

Godhead of all things without exclusion, so that nil can make him any injury. As a affair of fact, all things are made capable to him and are compelled to function him in obtaining redemption.

Luther gives account for his 2nd statement to those who are offended by the word 'faith, ' inquiring why the plants are so commanded, if faith alone is adequate for righteousness. They claim that plants can be eliminated wholly and we can postulate with religion. But Luther replies that this could be true if we were merely interior or religious individuals. Since we live in the flesh, we are directed to work in order to delight God, and to turn in religion. Luther extends the analogy of his first point as Christ has joined in a joyful exchange with us ; we are to fall in in a joyful exchange with our neighbour. We must go a Jesus '' to the neighbour, particularly assisting those in demand. Through religion we are caught up beyond ourselves into God. Likewise, through the love that proceeds from religion, we descend beneath ourselves to function our neighbours. This is our true religious freedom of a Christian to be above all and servant to all, through religion entirely. Therefore, the Christian is at the same clip a absolutely duteous retainer, capable to all. Here we could see the construct of the priesthood of all trusters.

The construct of priesthood of all truster occurred to Luther, after he became positive that Bible was the lone authorization for a Christian. As he studied the Bible, particularly Paul 's Epistle to the Romans, he discovered that in and through Jesus Christ a truster possessed the righteousness of God, and hence, immediate entree to God. Thus, the philosophy of the priesthood of all trusters is a subsequence to the philosophy of justification by grace entirely through faith entirely. Luther 's position of priesthood of all trusters built on the divinity of the early church and the Middle Ages, about the sharing of all the baptized in priestly and kingly office of Jesus Christ, appealed particularly to 1 Peter 2:9. Harmonizing to Luther, sharing in Jesus Christ on the footing of baptism includes besides sharing in his priesthood. His full apprehension of the church as the community of saints can be described by the priesthood as the jurisprudence of the church 's life.

In our one go-between between God and adult male, the adult male Christ Jesus, Christians come instantly and straight to God. They have no further demand for any fallible human priest, whether Roman Catholic or evangelical. In Christ they are set free from all bondage and granted the self-respect of a royal priesthood. As God 's chosen, trusters have been given new birth into a life hope by the Resurrection of Jesus Christ ( 1 Pet. 1:3, 23 ) . As life rocks who trust in the life foundation rock, Jesus Christ, they are built into a new religious temple.

Believers are a holy priesthood who offer religious forfeits as priests ( 1 Pet. 2:5 ) . They are a royal priesthood ( 1 Pet. 2:9

) and boies of God ( 1 Pet. 1:3, 23 ; Gal. 3:26 ) through religion in Christ Jesus. They are all male monarchs, priests, and Prophetss in Christ ( 1 Pet. 2:9 ) . The forfeit of Jesus the High Priest has resulted in the forgiveness of all our wickednesss and in the imputation to us of God 's perfect righteousness. Arrayed in the robe of Christ 's righteousness, every believer-priest comes to God ( Heb. 12:22,23 ) together with others to offer, non expiative, actual, bloody forfeits, but assorted religious forfeits. So Luther 's construct of priesthood of all trusters has harmoniousness with the Bible.

The 16th century reformation of the church liberated the temporalty from the subjugation of sacerdotalism and sacramentalism. Direct entree to God through religion in Christ and through reading their ain Bibles became a world for many who were able to recognize their duty before God to populate as a sanctum priesthood, offering the forfeits of lives devoted in service to Christ and humanity. Luther re-affirmed this scriptural philosophy with enthusiasm and energy. While he did non travel much further in implementing it other than preach it, his prophesying drew many to faith in a gracious God through Jesus Christ entirely. The Anabaptists were eager to use the priesthood of all trusters in a manner that made every member a 'minister ' .

However, because of a deficiency of proper preparation among many of the ballad missionaries ' philosophies which diverged from those of the mainstream Reformation and excesses taking to the rebellion at Munster in 1534, there arose a strong reaction against the Anabaptist lay motion by mainstream Protestants. As a ulterior reformist Calvin was representative of this reaction. He sought to minimise laic engagement in ministry to that of seniors and deacons. The undertaking of croping and prophesying remained the responsibility of the appointed curate as the 1 who possessed the God given gifts and preparation for that map. So it was Calvin 's scheme to develop and direct curates and works Protestant churches. Negatively, the consequence of repressing the temporalty may hold contributed to a complacence and a decease of ballad engagement in Protestant missions at least until the period of the Great Awakening. '' K. S. Latourette, entering that ulterior period of history wrote, The laic component became outstanding. This was to be expected from the Protestant apprehension of the Priesthood of all Believers, but what had been held in theory now became more of a world. ''

Grand claims by historiographers seem portion of the package with surveies on the priesthood of all trusters, with Eastwood stating, `` Apart from that philosophy it is impossible either to understand or appreciate the cause of the Reformation. '' We will research whether there is truth in this statement.

Luther defined his ain work, An Entreaty to the Ruling Class, as the betterment of the status of Christendom. '' This is of import to retrieve ; he is non puting out a systematic geographic expedition of the philosophy of priesthood of all trusters, instead responding on behalf of All categories in Christendom, peculiarly Germany, '' who

are oppressed by the Catholic Popes. '' He describes the topic of his authorship as  really particular and of import affairs '' though continues to overtly blandish the Hagiographas ' receivers as  most celebrated, Most Mighty and Imperial Majesty, '' proposing an component of flattery and hyperbole could be found in his description of the Hagiographas ' importance.

We can exaggerate how strongly Luther believes in the priesthood of all trusters and must retrieve that all his statements within An Entreaty to the Ruling Class are non written to these new priests, the temporalty, but to secular swayers. Surely Luther intends to  put free the Christian, '' which include the instatement of the priesthood of all trusters, but this chiefly seems to be achieved by let go ofing the Christian from the Catholic Pope. Even in Luther 's longer Hagiographas, like The Pagan Servitude of the Church, he is chiefly reacting to a state of affairs ; in this instance his ain exclusion and the withholding of the cup in the mass from the temporalty. Thus it seems Luther is non every bit interested in the priesthood of all trusters as he is in striking out against the Catholic Pope.

We should understand the historical background of the derivation of the Catholic Pope 's authorization, which is significantly conveyed in searching statements within Gregory VII 's letters. These include  The Pope can be judged by no 1 '' ; The Roman Church has ne'er erred and ne'er will mistake to the terminal of clip. '' Therefore we see Luther 's exasperation is with the maltreatments of the clergy, for which the priesthood of all trusters is an of import redress.

There are a figure of issues that the churches in India are still coping with in the 20 first century. Pluralism is one of the challenges that have ever been at that place, but it remains a challenge that is here to remain. There will ever be diverse positions, but we need to maintain on reflecting on the significance of this philosophy today. While some churches are still coping with the engagement of temporalty in ministry others are debating issues like the ordination of adult females into the ministry. These are merely a few modern-day issues that confront the church of the 20 first century. It is so hoped that as we explore the significance of the priesthood of trusters both historically and in modern-day ecclesiology we may larn some lessons from the yesteryear for both the present and the hereafter. The rating of the impact will assist to measure where we are in the thick of the argument within the Church ecclesiology.

The recent Archdiocesan Survey shows that 40.6 % of the temporalty were comfy in accepting the leading of a layman in Parish activities. While 23.4 % recognized ballad leading merely in the deficit of priests in the Parish, 20.6 % recognized ballad leading for non- religious activities.A A The Holy Spirit in His ain manner calls forth ballad leaders to be of service in the Church. This can be seen in the history of the Church when individuals, associations and new

communities were launched as indispensable colleagues of the Bishop and Priests. So it is indispensable to do the people to understand their function as they have duty to function the church by understanding the significance of priesthood of all trusters.

The retentive clasp of-caste on the church in India appears still a world. If what is said is true, 60 % of Indian Christians are in the chief land India ( largely in South India ) , and a huge bulk of them hail from old hereditary untouchable people groups. To them, their individuality as liberated people has to supply a sense of mission to emancipate themselves and their sort from go oning atrociousnesss of caste laterality. The societal, economic and political deductions of the release in Christ has got to be thought out and systematized in footings of Dalit Theology and in bend it should develop its ain missiology to spell out their go oning mission to the oppressed of the universe.

Similarly, the tribal Christian ( who form about 30 % of the Indian Christian figure ) need a clear ego apprehension of their individuality as redeemed and enlightened individuals in Christ and should detect an resulting sense of their mission to tribal peoples ' upheaval. A serious inquiry faced by the tribal Christian in North East India is to construe their ain Indian individuality in the context where there are belowground motions disclaiming their belongingness to India.

Since half the Christian population anywhere is female, the concerns of the church in mission constantly has to cover with the inquiry of adult females 's release, equal rights, employment chances, ordination and employment in the church and the challenges of Christian Gospel in a patriarchal scene. An increasing figure of adult females have begun to analyze divinity and to seek chances to function in and through the church. Structures of the church in footings of its commissions, its leading, its employment, ordination and such are being studied with relevant openness as portion of the emerging tendency. A lucidity is being sought on the significance and deduction of what is it to be an liberated adult female in Christ. From this should emerge the lucidity of the function or mission of adult females.

The mission to adult females every bit good as the mission of adult females ( both to adult females and work forces ; church and society ) are portion of what needs to be developed as the divinity for adult females in India. Unless done with attention to accommodate the Indian cultural ethos of household values, an open Westernization through the influences of western extremist women's rightist political orientation can ache the adult females and their households. Centers have emerged to turn to these pursuits through the Women Studies Departments, Tribal Study Centers, Department of Dalit Studies at assorted colleges, churches centres of acquisition and associations to turn to these issues.


So the premier slogan of this paper is, by understanding the world of significance of priesthood of all trusters and to do the churches ( curates and fold ) to cognize and pattern it in order to convey the whole India

into the crease of Kingdom of God.