Both contemporaries of the early sixteenth century Niccolo Machiavelli and Martin Luther were great philosophers of their respective times. The two who recognized a theological-political crisis of their age differed in their opinions on many issues. Both leaders of their generations, Niccolo Machiavelli and Martin Luther were religious and radical icons. Through their books, essays and thesis they were able to deliver both their views and opinions to the community. Martin Luther, a legal representative who converted to a priest, tried to open the eyes of the community to the overall corruption of the Catholic Apostolic. His ninety-five thesis on the power of indulgence was the foundation of the work, to bring to light the issues of legislation. Niccolo Machiavelli, well known as the ancestor of contemporary day politics, took his thoughts public and altered government, as we all know it. Assuming to be Machiavelli, this paper will be about me (Machiavelli) giving advice to Martin Luther in the book The reformer.
Martin Luther, Ninety-five Theses on the Power of Indulgences (1517)
Many persons say that Martin Luther initiated the protestant reorganization by nailing his ninety-five these on the front entrance of the Catholic Church. Although some individuals say that these were a confrontation on with the church, I say both of these declarations are untrue. All all the way through Martin Luther life, even beforehand his work with the religious, his faith with God was incomplete. His principles were based on his individual experiences with God. Martin continually felt that God had departed him and reliably punished himself through food shortage. Martin Luther personal sensation about the association between human and God was that since by faith as specified in Christian Freedom, the soul is cleaned and prepared to love God, it is desired that all things and especially its figure shall be cleansed so that all things may link to it in loving God. Luther feels that if a person believed in God and their personal relationship with him, then the church has no right to condemn that individual just because he or she did not go to church every Sunday or did not pay the taxes. To eliminate this corruption menace in the church, Martin felt that a new understanding of the relationship between man and God. I somehow feel different from Luther on the subject of individuals, the church, God and the state. My advice to Martin Luther Is that an individual, the most important quality in a correct person is the value of his word. For instance, in my book The Prince, I have expressed my feelings about negotiation with individuals in power. Not only does a person has the legal and moral responsibilities to obey laws, but he also has the right to disobey unjust laws. As it is wrong to use immoral ways to attain moral ends, I affirm, it is just as wrong, even more so, to use moral means to preserve immoral ends.
Ignatius of Loyola, Rules for Right Thinking (1548)
The Reformation challenged the authority of the Catholic and the papacy and led to much European to question long-held religious beliefs. The Spanish soldier Ignatius of Loyola had a religious experience that inspired him to find unlike most others a new monastic order. This order well-known as the Society of Jesus emphasized education as well as obedience to the Church. The Jesuit played an active role and were instrumental in bringing Christianity to the new European colonies in the American and sent missionaries to Asian countries well. They played a vital role in trying to convert protestant lands back to Catholicism especially in German and England. St. Ignatius of Loyola was a man without great pretension to education at the time the book was written. As soon as Ignatius became apparent to us, it emerges the union between the redemption and the act of creation together with the grace and gift of participation. Additionally, Ignatius asks us to comprehend our connection as the gift, and by doing that, we can show our own reinstate connection that is seen through gratitude. However, individual morality rest upon other factors such as personal character, divine approval, and conceptual obligation, for instance in the public lifestyle counts. I, therefore, say that a ruler requires to obtain an exceptional reputation whereas the, in fact, doing anything wrong appear relevant in the circumstance.
John Calvin, The Institutes of Christian Religion (1559)
Martins's teaching, undermined the power of the clergy, traditional forms of piety due to his fundamental belief that faith, and not work would bring salvation to a Christian person. Christianity has generated tumults in the world by compacting old religion with new miracles. Martin Luther philosophies undermined the control of the clergy where they defined faith according to the amount of indulgences that were given to them by the people who wished to enter heaven in the afterlife. I say these traditional forms of piety, which is to repent of sins by giving back to the church, are not the justification for faith according to the many examples from the Bible. I assert that the system that the Catholic Church operates is for their benefits and by no means justified of others by taking indulgences for themselves in the name of God.
Ignatius of Loyola, Rules for Right Thinking (1548)
John Calvin, Institutes of the Christian religion. Vol. 1. Wm. B. Eerdmans Publishing, 1559.
Luther, Martin. "Ninety-five theses." 120 banned (2011): 277.
Luther, Martin. Luther's ninety-five theses. Vol. 31. Fortress Press, 1957.
McKay, John P., et al. A History of Western Society, Volume C: From the Revolutionary Era to the Present. Vol. 3. Macmillan, 2010.
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