As I write this article commemorating what happened in the life of Martin Luther 500 years ago, America is commemorating what happened at the Twin Towers in New York City five years ago. Americans were shocked and surprised by a terrorist attack on their own soil, and its leaders vowed that they would do what had to be done in order that such a thing would never happen again. Such a repeat attack at the time of this writing has not occurred. However, over and over again we are told that it's not a question of if but when such an attack will happen again.

Promises are made but often they are the expression of what one desires and not what one is able to guarantee. The Small Catechism used by the Old Synodical Conference (1943 edition of Luther's Small Catechism, Question 39) asks, "What is swearing by God's name?" Answer: "Swearing by God's name is taking an oath in which we call upon God to witness the truth of what we say or promise, and to punish us if we lie or break our promise." The Catechism further explains (Question 40) that taking an oath is required when the government summons us to witness the truth in a court of law and when necessary for the glory of God or the welfare of our neighbor, as for instance at baptism and confirmation, marriage or when assuming a public office. However swearing is forbidden "which is done falsely, thoughtlessly, or in sinful, uncertain, or unimportant matters" (Question 41).

After one year of probation as a novice at the Augustinian Monastery in Erfurt in the year 1506 a young Martin Luther would take his monastic vow. He was altogether serious and sincere. However, he would learn by experience and the study of God's Word that such vows should not be made. After the prior inquired from the novice, Luther, and his master, Johann Greffenstein, about Luther's conduct and perseverance in the rigors of monastery life, Luther would take the monastic vow and be admitted to the order.

Greffenstein led Luther before the assembly of monks, where Luther then knelt before the prior seated on the altar steps of the chapter house. The prior asked Luther whether he wished to leave the monastic community or whether he would deny the world forever and consecrate himself to God and to the order. Luther believed he had died to the world and that he would never leave the monastery. Then, as was the custom, prayers were made for Luther. The prior removed the novitiate garb from Luther and put on him the habit of the Augustinian Order as his fellow monks sang "Great Father Augustine."

Lying in front of the prior in his new garments he was blessed. The ritual had assumed a sacramental character much like baptism as the putting off of the Old Man and a putting on the New Man. As Luther knelt before the seated prior, on whose knees lay open the book containing the rules of the order, and the brothers sang "Come, Holy Ghost," he swore obedience to God, to Mary, to the prior, as well as to the life of poverty and chastity required by the rules.

Thereafter he received a lighted candle and once again the assembly prayed for him. Then they processed into the church where Luther knelt before the altar and prayed thrice: "Receive me, 0 Lord, according to Your promise, and I shall live," while the choir responded: "And you will not put my expectation to shame."

Another prayer, as part of the ceremony, requested that the one making profession might stand on the right hand of God at the final judgment and rejoice that he had fulfilled all the promises of his vow. They prayed for the Holy Spirit; that after the monastic life and service he might obtain the everlasting reward; that he would take Christ as his only Shepherd; and that he would be steadfast in fulfilling his vow and finally obtain the victory. The prior then lifted Luther and gave him the kiss of peace, as did the rest of his fellow monks. Luther then took his place in the choir and was again admonished to observe his vow and the order's monastic customs.

He was now a monk, but he did not yet have all the privileges of the order. For the first three years he could not hold certain offices and for the first five years he did not have the right to vote. An older monk remained responsible for him and Luther was obligated to obey him. The prior, confessor, and fellow monks congratulated the new monk that he was now like an innocent child who had just emerged pure from baptism. According to the contemporary view the monastic vow had restored him to the original state of innocence and he was now at peace with God and with himself. But he could lose this through new sins. This troubled Luther, whose conscience was not put to rest through repeated confessions of sins. In one instance his confession lasted over six hours and his confessor urged him not to confess sins that he had not committed but only imagined. Luther suffered through frequent fasts, self-inflicted scourging, self-denial, long hours of prayer, and the memorization of the Psalms.

The experience of the monastery only brought greater trouble to Luther's soul. The study of the Word of God finally freed him only after the plain meaning of the Word of God taught him to trust a merciful God in Christ for the full and free cleansing of his conscience from all sin. Later in life (1521) he would write a scathing disavowal of monastic vows in a document entitled: "The Judgment of Martin Luther on Monastic Vows," (Luther’s Works, A. E., Volume 44, pages 231-400). In it he condemned them because they (1) are contrary to the Word of God, (2) against faith, (3) against Christian freedom, (4) contrary to the Commandments of God and Christian love, (5) and contrary to common sense and reason.

Luther's opinion concerning monastic vows remained constant from that time forward, as we see from his words in The Smalcald Articles (written in 1537, Article XIV, see also The Augsburg Confession and compare The Apology, Article XXVII):

Since monastic vows are in direct conflict with the first chief article, they must be absolutely set aside. It is of these that Christ says in Matthew 24:5, "I am the Christ, " etc. Whoever takes the vows of monastic life believes that he is entering upon a mode of life that is better than that of the ordinary Christian and proposes by means of his work to help not only himself but also others to get to heaven. This is to deny Christ, etc. And on the authority of their St. Thomas [Aquinas, a Roman Catholic authority in his Summa Theologica, Part II, 2] such people boast that a monastic vow is equal to baptism. This is blasphemy.

Needless to say, Luther had lived the lie and found it unbearable. His freedom from it is revealed in the advice he gave to others:

The task at this point is to sustain oneself by depending mightily on the pure Word of God alone, and not for a moment to shrink back from the judgment seat of God, since we know that He is true and cannot deny Himself. The words that prevail here are those we laid down earlier, words in which Christ and Christ alone was set before us as our Light and our Leader, and in which whatever man has invented is condemned. Therefore, may He Himself, our gentle Leader and Light, Jesus Christ, lighten our way and strengthen our heart with His own strength and His saving Word unto eternal life. His is the glory and the dominion unto all ages. Amen.

In short, be careful of the vows that you make. Take refuge in the clear Word and Grace of God. Faith in Christ is a greater thing than works that are done in such faith (as its fruit and proof) whatever one's calling or station in life; and a much greater thing than works that man, not God (as described in His Ten Commandments), requires. Since no works of a sinner, much less those that are not required by God, justify the sinner in God's sight, be happy and content in your calling and station in life. It is faith, which takes hold of Christ alone, that makes you acceptable and a child of God.

Thomas Smuda is pastor of Peace Lutheran Church in Deshler, Ohio.