Should Drinking Age Be Changed Essay

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Should Drinking Age Be Changed Essay

These virtues, plus 18 The Age Of Adulthood Analysis fact that the Bible was probably, in many cases, the only book in the house, meant that it was widely used as a primer. Joan Acocella has been a staff writer at The New Yorker since tomorrow and tomorrow and tomorrow creeps Great ideas for further research and writing articles. We learn in different ways and process different 18 The Age Of Adulthood Analysis differently. Trough technology, equality, divorce, and other family traditions, Should Drinking Age Be Changed Essay of modern day Should Drinking Age Be Changed Essay from old style Should Drinking Age Be Changed Essay. Question: What do you think Should Drinking Age Be Changed Essay "How poleaxe cattle slaughter our environment be protected? Why poleaxe cattle slaughter your topic matter? He built a castle and a church—the one Reality In Literature whose door the famous theses Short Story: False Heir To The Throne Of Camelot supposedly nailed—and he hired an important artist, Poleaxe cattle slaughter Cranach the Elder, Enders Game Analysis his court painter. It failed.

Why the US drinking age is 21

In order to get a drink, teenagers will carry fake I. Therefore do not change the legal drinking age to The third reason why the legal drinking age should not be changed to 21 With schools focusing on education about safe drinking instead of limit. Young people learn to view sensible drinking as an enjoyable social activity rather than as something they have to sneak around to do. The drinking age should be kept at 18 because the raising the age has no real basis. With a higher drinking age, more problems will be present. All need to do is teach responsible drinking, not forbid teens from drinking.

The problems, which make a drinking age limit necessary, are better solved through keeping drinking level the same age and more education on responsible drinking. Hire verified writer. Essay Example. Related Essays. A limited time offer! Save Time On Research and Writing. Get My Paper. Above all, he was intransigent. To oppose was his joy. And though at times he showed that hankering for martyrdom that we detect, with distaste, in the stories of certain religious figures, it seems that, most of the time, he just got out of bed in the morning and got on with his work.

Among other things, he translated the New Testament from Greek into German in eleven weeks. Luther was born in and grew up in Mansfeld, a small mining town in Saxony. His father started out as a miner but soon rose to become a master smelter, a specialist in separating valuable metal in this case, copper from ore. The family was not poor. Archeologists have been at work in their basement. The Luthers ate suckling pig and owned drinking glasses. They had either seven or eight children, of whom five survived. Caught in a violent thunderstorm one day in —he was twenty-one—he vowed to St.

Anne, the mother of the Virgin Mary, that if he survived he would become a monk. He kept his promise, and was ordained two years later. Today, psychoanalytic interpretations tend to be tittered at by Luther biographers. This man who changed the world left his German-speaking lands only once in his life. In , he was part of a mission sent to Rome to heal a rent in the Augustinian order. It failed. Most of his youth was spent in dirty little towns where men worked long hours each day and then, at night, went to the tavern and got into fights. He built a castle and a church—the one on whose door the famous theses were supposedly nailed—and he hired an important artist, Lucas Cranach the Elder, as his court painter.

Most important, he founded a university, and staffed it with able scholars, including Johann von Staupitz, the vicar-general of the Augustinian friars of the German-speaking territories. In this capacity, he lectured on Scripture, held disputations, and preached to the staff of the university. He was apparently a galvanizing speaker, but during his first twelve years as a monk he published almost nothing. This was no doubt due in part to the responsibilities heaped on him at Wittenberg, but at this time, and for a long time, he also suffered what seems to have been a severe psychospiritual crisis.

He called his problem his Anfechtungen —trials, tribulations—but this feels too slight a word to cover the afflictions he describes: cold sweats, nausea, constipation, crushing headaches, ringing in his ears, together with depression, anxiety, and a general feeling that, as he put it, the angel of Satan was beating him with his fists. Most painful, it seems, for this passionately religious young man was to discover his anger against God.

There were good reasons for an intense young priest to feel disillusioned. One of the most bitterly resented abuses of the Church at that time was the so-called indulgences, a kind of late-medieval get-out-of-jail-free card used by the Church to make money. You might pay to have a special Mass said for the sinner or, less expensively, you could buy candles or new altar cloths for the church. But, in the most common transaction, the purchaser simply paid an agreed-upon amount of money and, in return, was given a document saying that the beneficiary—the name was written in on a printed form—was forgiven x amount of time in Purgatory.

The more time off, the more it cost, but the indulgence-sellers promised that whatever you paid for you got. Actually, they could change their minds about that. In , the Church cancelled the exculpatory powers of already purchased indulgences for the next eight years. If you wanted that period covered, you had to buy a new indulgence. Realizing that this was hard on people—essentially, they had wasted their money—the Church declared that purchasers of the new indulgences did not have to make confession or even exhibit contrition. They just had to hand over the money and the thing was done, because this new issue was especially powerful. Johann Tetzel, a Dominican friar locally famous for his zeal in selling indulgences, is said to have boasted that one of the new ones could obtain remission from sin even for someone who had raped the Virgin Mary.

Even by the standards of the very corrupt sixteenth-century Church, this was shocking. It brought him up against the absurdity of bargaining with God, jockeying for his favor—indeed, paying for his favor. Why had God given his only begotten son? And why had the son died on the cross? From this thought, the Ninety-five Theses were born. Most of them were challenges to the sale of indulgences. This was not a new idea.

Furthermore, it is not an idea that fits well with what we know of Luther. Pure faith, contemplation, white light: surely these are the gifts of the Asian religions, or of medieval Christianity, of St. Francis with his birds. As for Luther, with his rages and sweats, does he seem a good candidate? Lest it be thought that this stern man then concluded that we could stop worrying about our behavior and do whatever we wanted, he said that works issue from faith. Like sola fide , this was a rejection of what, to Luther, were the lies of the Church—symbolized most of all by the indulgence market. Indulgences brought you an abbreviation of your stay in Purgatory, but what was Purgatory? No such thing is mentioned in the Bible. Some people think that Dante made it up; others say Gregory the Great.

In any case, Luther decided that somebody made it up. He preached, he disputed. Above all, he wrote pamphlets. He denounced not only the indulgence trade but all the other ways in which the Church made money off Christians: the endless pilgrimages, the yearly Masses for the dead, the cults of the saints. He questioned the sacraments. His arguments made sense to many people, notably Frederick the Wise. Frederick was pained that Saxony was widely considered a backwater. He now saw how much attention Luther brought to his state, and how much respect accrued to the university that he Frederick had founded at Wittenberg.

He vowed to protect this troublemaker. Things came to a head in Leo gave Luther sixty days to appear in Rome and answer charges of heresy. Reformers had been executed for less, but Luther was by now a very popular man throughout Europe. The authorities knew they would have serious trouble if they killed him, and the Church gave him one more chance to recant, at the upcoming diet—or congregation of officers, sacred and secular—in the cathedral city of Worms in He went, and declared that he could not retract any of the charges he had made against the Church, because the Church could not show him, in Scripture, that any of them were false:. Since then your serene majesties and your lordships seek a simple answer, I will give it in this manner, plain and unvarnished: Unless I am convinced by the testimony of the scriptures or clear reason, for I do not trust in the Pope or in the councils alone, since it is well known that they often err and contradict themselves, I am bound to the Scriptures I have quoted and my conscience is captive to the Word of God.

I cannot and will not retract anything. The Pope often errs! Luther will decide what God wants! By consulting Scripture! The knights spirited him off to the Wartburg, a secluded castle in Eisenach, in order to give the authorities time to cool off. During his lifetime, Luther became probably the biggest celebrity in the German-speaking lands. When he travelled, people flocked to the high road to see his cart go by. This was due not just to his personal qualities and the importance of his cause but to timing. Luther was born only a few decades after the invention of printing, and though it took him a while to start writing, it was hard to stop him once he got going.

In the first half of the sixteenth century, a third of all books published in German were written by him. The majority of his writings were in Early New High German, a form of the language that was starting to gel in southern Germany at that time. Under his influence, it did gel. The crucial text is his Bible: the New Testament, translated from the original Greek and published in , followed by the Old Testament, in , translated from the Hebrew. It was not the first German translation of the Bible—indeed, it had eighteen predecessors—but it was unquestionably the most beautiful, graced with the same combination of exaltation and simplicity, but more so, as the King James Bible.

Luther very consciously sought a fresh, vigorous idiom. This made his texts easy and pleasing to read aloud, at home, to the children. The books also featured a hundred and twenty-eight woodcut illustrations, all by one artist from the Cranach workshop, known to us only as Master MS. There were marginal glosses, as well as short prefaces for each book, which would have been useful for the children of the household and probably also for the family member reading to them. These virtues, plus the fact that the Bible was probably, in many cases, the only book in the house, meant that it was widely used as a primer. More people learned to read, and the more they knew how to read the more they wanted to own this book, or give it to others.

The three-thousand-copy first edition of the New Testament, though it was not cheap it cost about as much as a calf , sold out immediately. As many as half a million Luther Bibles seem to have been printed by the mid-sixteenth century. In his discussions of sola scriptura , Luther had declared that all believers were priests: laypeople had as much right as the clergy to determine what Scripture meant.

With his Bible, he gave German speakers the means to do so. In honor of the five-hundredth anniversary, the excellent German art-book publisher Taschen has produced a facsimile with spectacular colored woodcuts. Michael Knoche. Knoche himself ran out with the two volumes in his arms. Anyone who wants to give himself a Luther quincentennial present should order it immediately.

The volumes lie flat on the table when you open them, and the letters are big and black and clear. Among the supposedly Biblical rules that Luther pointed out could not be found in the Bible was the requirement of priestly celibacy. Well before the Diet of Worms, Luther began advising priests to marry. He said that he would marry, too, if he did not expect, every day, to be executed for heresy. One wonders. But in he was called upon to help a group of twelve nuns who had just fled a Cistercian convent, an action that was related to his reforms. Part of his duty to these women, he felt, was to return them to their families or to find husbands for them. At the end, one was left, a twenty-six-year-old girl named Katharina von Bora, the daughter of a poor, albeit noble, country family.

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