Bought by the Blood

August 19, 2010

Pursuing Greatness

Second Corinthians 5:21 says, “God made him who knew no sin to become sin so that in him, we might become the righteousness of God.” If you’ve been around awhile, you’ve heard me say this, Luther calls it the great exchange. All of our sin, idolatry, narcissism, pride, jealousy, envy, me-ism, all of it, which is sin, goes to Jesus, and he dies paying the penalty for our sin. And he gives us, in addition, reckons to us, imputes to us his righteousness.

This means that you and I now possess, through faith if we are the children of God, the righteousness of Jesus, the perfect, sinless, obedient, selfless, worshipful, imaging life of Jesus. It’s reckoned, credited to our account. So now we want to pursue greatness, not for an identity, but from our identity in Christ. We want to pursue greatness, not for our righteousness, but from the righteousness that is given us by Jesus. Not for our glory, but from the glory of God. Not for God’s approval, from God’s approval in Christ. Not for the love of God, but from the love of God.

Greatness is pursued by the children of God, by the power of the Holy Spirit who indwells them in newness of life, greatness of life, rich or poor, living or dying, healthy or sick, succeeding or failing to the glory of God and the good of others by the grace of God through the power of the Holy Spirit, which is our joy, which is our joy. – Mark Driscoll

via Mars Hill Church | Luke’s Gospel: Investigating the Man Who Is God | Redeeming Greatness.

February 4, 2010

Principle For Sparing The Rod

Filed under: Discipline,Martin Luther,parenting — cubsfan1980 @ 9:08 am
Tags: , ,

Spare the rod and spoil the child—that is true. But beside the rod keep an apple to give him when he has done well.

This quote by Martin Luther was cited in William Barclay’s The Letters to the Galatians and Ephesians

via Parenting Advice from Martin Luther – Aaron Sauer.

October 8, 2009

When God Doesn’t Answer Prayer As We Desire

Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. – Romans 8:26

Image courtesy of Reformation.org

Image courtesy of Reformation.org

Martin Luther on the above verse, taken from his commentary on Romans:

“O Lord, all my longing is before you; my sighing is not hidden from you. (Psalm 38:9)” It is not an evil sign, but indeed the very best, if upon our petitions the very opposite happens to us. Conversely, it is not a good sign if everything is granted to us for which we pray.

The reason for this is the following: God’s counsel and will tower high above our own counsel and will, as we read in Isaiah 55:8, 9:  “For my thoughts are not your thoughts, neither are your ways my ways, declares the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.” Hence when we ask anything of God and He begins to hear us, He so often goes counter to our petitions that we imagine He is more angry with us now than before we prayed, and that He intends not to grant us our requests at all.  All this God does, because it is His way first to destroy and annihilate what is in us (our own wisdom and will)  before He gives us His gifts; for so we read in 1 Samuel 2:6: “The Lord kills and brings to life; he brings down to Sheol and raises up..”  Through this most gracious counsel He makes us fit for us His gifts and works.  Only then are we qualified for His works and counsels when our own plans have been demolished and our own works are destroyed and we have become purely passive in our relation to Him.

The proud desire to be like God.  They want to place their thoughts not under God, but next to His, just as though they were perfect.  But that is much less possible than for the clay to tell the potter into what shape he should form it.  So we read in Isaiah 64:8 “But now, O Lord, you are our Father; we are the clay, and you are our potter; we are all the work of your hand.” But those who have the Holy Spirit do not despair but have faith when they see that the very opposite of what they asked for happens to them.  The work of God must remain hidden in any other form than that which contradicts our thinking and understanding.  Thus God permitted St. Augustine to fall deeper and deeper into error, despite the prayer of his mother, in order to grant her much more in the end than she had asked. This he does with all his saints.

August 7, 2009

a conversation with Luther on eternal salvation

who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. – 1 Peter 1:5

Me: Martin, can you explain to me how based on the above verse I can be assured of my salvation:?

Martin Luther: You have a strong rear-guard and helper, whose name is God, the Father of our Lord Jesus Christ.  He has begun a good work in you, and he must also complete it or all is lost.  He will guard you through His divine almighty strength and power that you may continue steadfast in the faith of his word and await the salvation in the living hope through patience prepared for you from the foundation of the world, lying yet hidden and mantled, reserved and sealed, so that it remains indeed invulnerable and sure.  However in due time it will, in the twinkling of an eye, be opened and uncovered so that you may view it forever and possess it as your joy.

Me: Wow, that is really deep.  How do I know that my faith steadfast and real?

Luther:Faith is a divine power.  When God produces faith, man must be born in another way and become a new creature; good works flowing from a purified nature must follow faith.  So that we dare not say to a Christian who has faith, Do this or that work, for he performs of himself and unbidden nothing but good works.  But this must be said to him, that he is not to deceive himself with a false, imaginary faith.

Me: Luther you are one smart dude.  I am sure glad you started the protestant reformation.  Do you have anything else you’d like to add?
Luther: The secure and false Christians, who are always more than the true believers, have no correct information concerning faith, for they think if they straightway fall into and continue in sin – yet they only believe – then there is no danger, for faith alone justifies without any good works.  In that, they rest.  They do nothing good, yea, only evil, and for all that, they wish to be Christians.  But they are worse than the heathen.  However, we heard above that faith begets new men and makes all things new in the heart, mind and senses.  These new men then as good tree, bear good fruit, and lead a holy life.  Where this is not the case, there is no true faith.

All of Luther’s answers were taken from his commentary on the epistles of Peter.

July 23, 2009

Martin Luther on Imputed Righteousness

Blessed are those whose lawless deeds are forgiven, and whose sins are covered; – Romans 4:7

Believers inwardly are always sinners; therefore they are always justified from without.  The hypocrites, on the other hand, are alway righteous inwardly; therefore they are always sinners from without.  By ‘inwardly’ I mean, as we appear before judgment and opinion; by from ‘without,’ as we appear before God and His judgment.  We are righteous ‘outside ourselves’ when our righteousness does not flow from our works; but is ours alone by divine imputation.  Such imputation, however, is not merited by us, nor does it lie with our power, as the prophet says in Hosea 13:9: ‘O Israel, thou hast destroyed thyself; but in me is thine help.’ Of ourselves we are always wicked, as the Psalmist says in Psalm 51:3 ‘My sin is ever before me.’ But the hypocrite, say: ‘My righteousness is ever before me, and blessed are they who do works of righteousness.’

The text says: ‘Blessed are they whose iniquities are forgiven’; that is to say: Blessed are they who by grace are freed from the burden of iniquity, namely, of the actual sins which they have committed.  That, however, is not sufficient, unless also their ‘sins are covered,’ that is unless the radical evil (original sin) which is in them is not charged to them as sin.  That is covered when, though still existing, it is not regarded, considered and imputed by God; as we read: ‘Blessed is the man to w home the Lord will not impute sin.'”

Martin Luther

October 31, 2008

Happy Reformation Day

On this day in 1517 Martin Luther nailed his 95 these to church of Wittenberg door, thus starting “The Protestant Reformation.”  If it wasn’t for that act, we’d all today be Roman Catholics.  For the church today to have that same passion and boldness to stand up for truth and the Word of God. At the council of Worms when the church asked Luther to recant he responded:

“Since, then, Your Majesty and Your Lordships desire a simple reply, I will answer without horns and without teeth. Unless I am convicted by Scripture and plain reason-I do not accept the authority of popes and councils, for they have contradicted each other-my conscience is captive to the Word of God. I cannot and I will not recant anything, for to go against conscience is neither right nor safe. Here I stand, I cannot do otherwise. God help me.”

To be so captivated by the Word of God, that He would face excommunication when there is no other option for worship is truly inspiring.  The roman catholic church at that point was one of, if not, the strongest entity in the World and because of faithfulness to God, Luther was able to stick it to the man and stand upon the gospel and not sinful deceived man.

Here is the letter that nailed to the door, courtesy of Project Wittenburg

DISPUTATION OF DOCTOR MARTIN LUTHER

ON THE POWER AND EFFICACY OF

INDULGENCES

OCTOBER 31, 1517

Out of love for the truth and the desire to bring it to light,
the following propositions will be discussed at Wittenberg,
under the presidency of the Reverend Father Martin Luther,
Master of Arts and of Sacred Theology, and Lecturer in
Ordinary on the same at that place. Wherefore he requests that
those who are unable to be present and debate orally with us,
may do so by letter.

In the Name our Lord Jesus Christ. Amen.

1. Our Lord and Master Jesus Christ, when He said Poenitentiam
agite, willed that the whole life of believers should be
repentance.

2. This word cannot be understood to mean sacramental penance,
i.e., confession and satisfaction, which is administered by
the priests.

3. Yet it means not inward repentance only; nay, there is no
inward repentance which does not outwardly work divers
mortifications of the flesh.

4. The penalty [of sin], therefore, continues so long as
hatred of self continues; for this is the true inward
repentance, and continues until our entrance into the kingdom
of heaven.

5. The pope does not intend to remit, and cannot remit any
penalties other than those which he has imposed either by his
own authority or by that of the Canons.

6. The pope cannot remit any guilt, except by declaring that
it has been remitted by God and by assenting to God’s
remission; though, to be sure, he may grant remission in cases
reserved to his judgment. If his right to grant remission in
such cases were despised, the guilt would remain entirely
unforgiven.

7. God remits guilt to no one whom He does not, at the same
time, humble in all things and bring into subjection to His
vicar, the priest.

8. The penitential canons are imposed only on the living, and,
according to them, nothing should be imposed on the dying.

9. Therefore the Holy Spirit in the pope is kind to us,
because in his decrees he always makes exception of the
article of death and of necessity.

10. Ignorant and wicked are the doings of those priests who,
in the case of the dying, reserve canonical penances for
purgatory.

11. This changing of the canonical penalty to the penalty of
purgatory is quite evidently one of the tares that were sown
while the bishops slept.

12. In former times the canonical penalties were imposed not
after, but before absolution, as tests of true contrition.

13. The dying are freed by death from all penalties; they are
already dead to canonical rules, and have a right to be
released from them.

14. The imperfect health [of soul], that is to say, the
imperfect love, of the dying brings with it, of necessity,
great fear; and the smaller the love, the greater is the fear.

15. This fear and horror is sufficient of itself alone (to say
nothing of other things) to constitute the penalty of
purgatory, since it is very near to the horror of despair.

16. Hell, purgatory, and heaven seem to differ as do despair,
almost-despair, and the assurance of safety.

17. With souls in purgatory it seems necessary that horror
should grow less and love increase.

18. It seems unproved, either by reason or Scripture, that
they are outside the state of merit, that is to say, of
increasing love.

19. Again, it seems unproved that they, or at least that all
of them, are certain or assured of their own blessedness,
though we may be quite certain of it.

20. Therefore by “full remission of all penalties” the pope
means not actually “of all,” but only of those imposed by
himself.

21. Therefore those preachers of indulgences are in error, who
say that by the pope’s indulgences a man is freed from every
penalty, and saved;

22. Whereas he remits to souls in purgatory no penalty which,
according to the canons, they would have had to pay in this
life.

23. If it is at all possible to grant to any one the remission
of all penalties whatsoever, it is certain that this remission
can be granted only to the most perfect, that is, to the very
fewest.

24. It must needs be, therefore, that the greater part of the
people are deceived by that indiscriminate and highsounding
promise of release from penalty.

25. The power which the pope has, in a general way, over
purgatory, is just like the power which any bishop or curate
has, in a special way, within his own diocese or parish.

26. The pope does well when he grants remission to souls [in
purgatory], not by the power of the keys (which he does not
possess), but by way of intercession.

27. They preach man who say that so soon as the penny jingles
into the money-box, the soul flies out [of purgatory].

28. It is certain that when the penny jingles into the
money-box, gain and avarice can be increased, but the result
of the intercession of the Church is in the power of God
alone.

29. Who knows whether all the souls in purgatory wish to be
bought out of it, as in the legend of Sts. Severinus and
Paschal.

30. No one is sure that his own contrition is sincere; much
less that he has attained full remission.

31. Rare as is the man that is truly penitent, so rare is also
the man who truly buys indulgences, i.e., such men are most
rare.

32. They will be condemned eternally, together with their
teachers, who believe themselves sure of their salvation
because they have letters of pardon.

33. Men must be on their guard against those who say that the
pope’s pardons are that inestimable gift of God by which man
is reconciled to Him;

34. For these “graces of pardon” concern only the penalties of
sacramental satisfaction, and these are appointed by man.

35. They preach no Christian doctrine who teach that
contrition is not necessary in those who intend to buy souls
out of purgatory or to buy confessionalia.

36. Every truly repentant Christian has a right to full
remission of penalty and guilt, even without letters of
pardon.

37. Every true Christian, whether living or dead, has part in
all the blessings of Christ and the Church; and this is
granted him by God, even without letters of pardon.

38. Nevertheless, the remission and participation [in the
blessings of the Church] which are granted by the pope are in
no way to be despised, for they are, as I have said, the
declaration of divine remission.

39. It is most difficult, even for the very keenest
theologians, at one and the same time to commend to the people
the abundance of pardons and [the need of] true contrition.

40. True contrition seeks and loves penalties, but liberal
pardons only relax penalties and cause them to be hated, or at
least, furnish an occasion [for hating them].

41. Apostolic pardons are to be preached with caution, lest
the people may falsely think them preferable to other good
works of love.

42. Christians are to be taught that the pope does not intend
the buying of pardons to be compared in any way to works of
mercy.

43. Christians are to be taught that he who gives to the poor
or lends to the needy does a better work than buying pardons;

44. Because love grows by works of love, and man becomes
better; but by pardons man does not grow better, only more
free from penalty.

45. Christians are to be taught that he who sees a man in
need, and passes him by, and gives [his money] for pardons,
purchases not the indulgences of the pope, but the indignation
of God.

46. Christians are to be taught that unless they have more
than they need, they are bound to keep back what is necessary
for their own families, and by no means to squander it on
pardons.

47. Christians are to be taught that the buying of pardons is
a matter of free will, and not of commandment.

48. Christians are to be taught that the pope, in granting
pardons, needs, and therefore desires, their devout prayer for
him more than the money they bring.

49. Christians are to be taught that the pope’s pardons are
useful, if they do not put their trust in them; but altogether
harmful, if through them they lose their fear of God.

50. Christians are to be taught that if the pope knew the
exactions of the pardon-preachers, he would rather that St.
Peter’s church should go to ashes, than that it should be
built up with the skin, flesh and bones of his sheep.

51. Christians are to be taught that it would be the pope’s
wish, as it is his duty, to give of his own money to very many
of those from whom certain hawkers of pardons cajole money,
even though the church of St. Peter might have to be sold.

52. The assurance of salvation by letters of pardon is vain,
even though the commissary, nay, even though the pope himself,
were to stake his soul upon it.

53. They are enemies of Christ and of the pope, who bid the
Word of God be altogether silent in some Churches, in order
that pardons may be preached in others.

54. Injury is done the Word of God when, in the same sermon,
an equal or a longer time is spent on pardons than on this
Word.

55. It must be the intention of the pope that if pardons,
which are a very small thing, are celebrated with one bell,
with single processions and ceremonies, then the Gospel, which
is the very greatest thing, should be preached with a hundred
bells, a hundred processions, a hundred ceremonies.

56. The “treasures of the Church,” out of which the pope.
grants indulgences, are not sufficiently named or known among
the people of Christ.

57. That they are not temporal treasures is certainly evident,
for many of the vendors do not pour out such treasures so
easily, but only gather them.

58. Nor are they the merits of Christ and the Saints, for even
without the pope, these always work grace for the inner man,
and the cross, death, and hell for the outward man.

59. St. Lawrence said that the treasures of the Church were
the Church’s poor, but he spoke according to the usage of the
word in his own time.

60. Without rashness we say that the keys of the Church, given
by Christ’s merit, are that treasure;

61. For it is clear that for the remission of penalties and of
reserved cases, the power of the pope is of itself sufficient.

62. The true treasure of the Church is the Most Holy Gospel of
the glory and the grace of God.

63. But this treasure is naturally most odious, for it makes
the first to be last.

64. On the other hand, the treasure of indulgences is
naturally most acceptable, for it makes the last to be first.

65. Therefore the treasures of the Gospel are nets with which
they formerly were wont to fish for men of riches.

66. The treasures of the indulgences are nets with which they
now fish for the riches of men.

67. The indulgences which the preachers cry as the “greatest
graces” are known to be truly such, in so far as they promote
gain.

68. Yet they are in truth the very smallest graces compared
with the grace of God and the piety of the Cross.

69. Bishops and curates are bound to admit the commissaries of
apostolic pardons, with all reverence.

70. But still more are they bound to strain all their eyes and
attend with all their ears, lest these men preach their own
dreams instead of the commission of the pope.

71 . He who speaks against the truth of apostolic pardons, let
him be anathema and accursed!

72. But he who guards against the lust and license of the
pardon-preachers, let him be blessed!

73. The pope justly thunders against those who, by any art,
contrive the injury of the traffic in pardons.

74. But much more does he intend to thunder against those who
use the pretext of pardons to contrive the injury of holy love
and truth.

75. To think the papal pardons so great that they could
absolve a man even if he had committed an impossible sin and
violated the Mother of God — this is madness.

76. We say, on the contrary, that the papal pardons are not
able to remove the very least of venial sins, so far as its
guilt is concerned.

77. It is said that even St. Peter, if he were now Pope, could
not bestow greater graces; this is blasphemy against St. Peter
and against the pope.

78. We say, on the contrary, that even the present pope, and
any pope at all, has greater graces at his disposal; to wit,
the Gospel, powers, gifts of healing, etc., as it is written
in I. Corinthians xii.

79. To say that the cross, emblazoned with the papal arms,
which is set up [by the preachers of indulgences], is of equal
worth with the Cross of Christ, is blasphemy.

80. The bishops, curates and theologians who allow such talk
to be spread among the people, will have an account to render.

81. This unbridled preaching of pardons makes it no easy
matter, even for learned men, to rescue the reverence due to
the pope from slander, or even from the shrewd questionings of
the laity.

82. To wit: — “Why does not the pope empty purgatory, for the
sake of holy love and of the dire need of the souls that are
there, if he redeems an infinite number of souls for the sake
of miserable money with which to build a Church? The former
reasons would be most just; the latter is most trivial.”

83. Again: — “Why are mortuary and anniversary masses for the
dead continued, and why does he not return or permit the
withdrawal of the endowments founded on their behalf, since it
is wrong to pray for the redeemed?”

84. Again: — “What is this new piety of God and the pope,
that for money they allow a man who is impious and their enemy
to buy out of purgatory the pious soul of a friend of God, and
do not rather, because of that pious and beloved soul’s own
need, free it for pure love’s sake?”

85. Again: — “Why are the penitential canons long since in
actual fact and through disuse abrogated and dead, now
satisfied by the granting of indulgences, as though they were
still alive and in force?”

86. Again: — “Why does not the pope, whose wealth is to-day
greater than the riches of the richest, build just this one
church of St. Peter with his own money, rather than with the
money of poor believers?”

87. Again: — “What is it that the pope remits, and what
participation does he grant to those who, by perfect contrition,
have a right to full remission and participation?”

88. Again: — “What greater blessing could come to the Church
than if the pope were to do a hundred times a day what he now
does once, and bestow on every believer these remissions
and participations?”

89. “Since the pope, by his pardons, seeks the salvation of souls
rather than money, why does he suspend the indulgences and pardons
granted heretofore, since these have equal efficacy?”

90. To repress these arguments and scruples of the laity by force
alone, and not to resolve them by giving reasons, is to expose the
Church and the pope to the ridicule of their enemies, and to make
Christians unhappy.

91. If, therefore, pardons were preached according to the
spirit and mind of the pope, all these doubts would be readily
resolved; nay, they would not exist.

92. Away, then, with all those prophets who say to the people
of Christ, “Peace, peace,” and there is no peace!

93. Blessed be all those prophets who say to the people of
Christ, “Cross, cross,” and there is no cross!

94. Christians are to be exhorted that they be diligent in
following Christ, their Head, through penalties, deaths, and
hell;

95. And thus be confident of entering into heaven rather
through many tribulations, than through the assurance of
peace.

April 3, 2007

Saints and Sinners – Martin Luther

Filed under: Martin Luther — cubsfan1980 @ 7:08 pm

The saints are always sinners in their own sight, and therefore always justified outwardly. But the hypocrites are always righteous in their own sight, and thus always sinners outwardly. I use the term “inwardly” to show how we are in ourselves, in our own sight, in our own estimation; and the term “outwardly” to indicate how we are before God and in his reckoning. Therefore we are righteous outwardly when we are righteous solely by the imputation of God and not of ourselves or of our own works.

-Martin Luther- Comments on Romans 4:7

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