(https://i.pinimg.com/originals/5e/dd/4b/5edd4bc29737f81d48c2e231dc3f0b64.jpg)
Now we just need WAN to start posting here.
That may be a challenge though as he’s being
more of a Bowser than a bro lately.
(https://i.pinimg.com/originals/5e/dd/4b/5edd4bc29737f81d48c2e231dc3f0b64.jpg)
Now we just need WAN to start posting here.
That may be a challenge though as he’s being
more of a Bowser than a bro lately.
Well I was a bit busy today. Alex J. had Steve Quayle on and they were dueling each other for air time. Malliard claims to have the fastest hour in radio but this gave it a run for its money. It just zipped on by. Quayle has seemed to move on from angels and giants to sex dolls of all things.
Mario? Luigi?! I don’t think so. That M stands for Martin and that L stands for Luther. And then there’s Toad...that uncompromisin, enterprisin, anything but tranquilizin...right on, Toad!
You’re Toad K_Dubb because of your shared shirtless propensity. ;)
Church Thread?
(https://s3.amazonaws.com/media.cph.org/images/product/xxl/562478.jpg)
What is the Gospel? It is these words which the Lord speaks: “He that believeth and is baptized shall be saved.”
We have often said — and I think we ought to thoroughly understand it by this time — that the Gospel cannot suffer us to preach works, however good and great these may be; for it seeks to pluck us down from our presumption and to set and plant us solely upon God’s mercy, that his work and grace alone may be extolled. Therefore, it suffers us not to rely upon our works. For one of these two must perish: if I stand upon God’s grace and mercy, I do not stand upon my merit and works; and, vice versa, if I stand upon any works and merit, I do not stand upon God’s grace. For, “if it is by grace,” says St. Paul, Romans 11:6, “it is no more of works: otherwise grace is no more grace.” I cannot say that God owes me a reward, but I must confess that he has given it to me entirely as a free gift.
Hence, he that would preach the Gospel must cast aside all works that are calculated to make men just, and suffer nothing to remain but faith, or I must believe that God, without any merit of mine and regardless of all my works, has granted me his grace and eternal life, so that I am constrained to thank him and say: I rejoice, praise and thank God that he has freely and out of pure grace given me this most excellent boon. Likewise that the Gospel is, as Scripture says, nothing more nor less than a declaration of the honor, praise and glory of God. As we read in Psalm 19:1-2: “The heavens declare the glory of God; and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge.” Therefore, we must preach in a way that the glory and praise will be given to God and not to ourselves. Now, there is no greater praise and glory that we can give to God than this, that we confess that he, out of pure grace and mercy, takes away from us sin, death, and hell, and gives his beloved Son for us, and all his treasures to us. Such a confession must give glory and honor and praise to him alone.
Therefore, beware of glossing the text and seeking to improve upon the words of Christ. Our doctors and colleges have tried to better them and have said these words must be understood thus: “He that believeth” (understand: and doeth good works), “shall be saved.” Who authorized them to make that insertion? Do you think the Holy Spirit was too stupid to make it? Thus they have utterly obscured, yea, perverted, this precious statement with their insertion. Therefore, take heed and let no one make an insertion for you, but abide by the text as it reads and understand it thus: “He that believeth shall be saved” without his merit, without any works.
Again, Christ says: “He that disbelieveth,” even though he be baptized, “shall be damned.” These words, too, you must allow to remain just as they are. For he does not say thus: He that disbelieves and does evil works besides; but, without any varnish he says: If thou hadst the chastity of all virgins, the sufferings of all martyrs, and, to be concise, if thou hadst all the works that ever were done by all the saints — if thou hadst all these in a heap, yet, if faith were lacking, all would be lost.
Therefore, this is the passage whereby all cloistery, priest-craft, monkery and nunnery is overthrown; for it is a lost case. Do what you will, the sentence is already passed and the decree is already gone forth: If thou disbelieve thou art condemned already. Thus heavily and mightily do these two sentences butt against all doctrine and doing that are founded upon the works and powers of man.
Now, place the two side by side, and you can rightly conclude: Where there is faith, there cannot be so many sins, but they will surely be swallowed up and exterminated by faith; where there is unbelief, you will never be able to do good works enough to blot out the least sin
For this reason, no sins can remain, however great they may be, if you believe. Thus, you are then God’s dear child and all is well, and whatever you do is all right.
There are two kinds of Christian righteousness, just as man’s sin is of two kinds. The first is alien righteousness, that is the righteousness of another, instilled from without. This is the righteousness of Christ by which he justifies though faith, as it is written in I Cor. 1:30: “whom God made our wisdom, our righteousness and sanctification and redemption.” In John 11:25-26, Christ himself states: “I am the resurrection and the life; he who believes in me.....shall never die.” Later he adds in John 14:6, “I am the way, and the truth, and the life.” This righteousness, then, is given to men in baptism and whenever they are truly repentant. Therefore a man can with confidence boast in Christ and say: “Mine are Christ’s living, doing, and speaking, his suffering and dying, mine as much as if I had lived, done, spoken, suffered, and died as he did.” Just as a bridegroom possesses all that is his bride’s and she all that is his—for the two have all things in common because they are one flesh[Gen. 2:24]—so Christ and the church are one spirit [Eph. 5:29-32].
The second kind of righteousness is our proper righteousness, not because we alone work it, but because we work with that first and alien righteousness. This is that manner of life spent profitably in good works, in the first place, in slaying the flesh and crucifying the desires with respect to the self, of which we read in Gal. 5:24, “And those who belong to Christ Jesus have crucified the flesh with its passions and desires.” In the second place, this righteousness consists in love to one’s neighbor, and in the third place, in meekness and fear towards God. The Apostle is full of references to these, as is all the rest of Scripture. He briefly summarizes everything, however, in Titus 2:12, “ In this world let us live soberly (pertaining to crucifying one’s own flesh), justly (referring to one’s neighbor), and devoutly (relating to God).”
This righteousness is the product of the righteousness of the first type, actually its fruit and consequence, for we read in Gal. 5:22, “But the fruit of the spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.” For because the works mentioned are works of men, it is obvious that in this passage a spiritual man is called “spirit.” In John 3:6 we read, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” This righteousness goes on to complete the first for it ever strives to do away with the old Adam and to destroy the body of sin. Therefore it hates itself and loves its neighbor; it does not seek its own good, but that of another, and in this its whole way of living consists. For in that it hates itself and does not seek its own, it crucifies the flesh. Because it seeks the good of another, it works love. Thus in each sphere it does God’s will living soberly with self, justly with neighbor, devoutly toward God.
This righteousness follows the example of Christ in this respect and is transformed into his likeness. It is precisely this that Christ requires. Just as he himself did all things for us, not seeking his own good but ours only—and in this he was most obedient to God the Father—so he desires that we also should set the same example for our neighbors.
https://reasonabletheology.org/95-theses/
On October 31, 1517 Martin Luther posted his now-famous 95 Theses on the door of Castle Church in Wittenberg, Germany.
This was not an act of defiant vandalism but was instead a fairly common occurrence for inviting academic discussion. The 95 points that Luther wished to have discussed are not all equally controversial. Many are rather mundane, some are difficult to understand in our time, and still others would not even be held by Luther himself in later years. Nevertheless, this event and the results of it are what lead to the Protestant Reformation.
These are the words that sparked the Reformation:
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.
Door at Castle Church in WittenbergThe original door has been replaced, but this is where Luther posted the 95 Theses in 1517.
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.
Heroic Boldness of Martin LutherRecommended Reading
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.
Copy of Martin Luther's 95 Theses
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.
A Christian is not someone who has no sin or feels no sin; he is someone to whom, because of his faith in Christ (propter fidem), God does not impute his sins. This doctrine brings firm consolation to troubled consciences amid genuine terrors. It is not in vain, therefore, that so often and so diligently we inculcate the doctrine of the forgiveness of sins and of the imputation of righteousness for Christ's sake, as well as the doctrine that a Christian does not have anything to do with the Law and sin, especially in a time of temptation . . . .
Therefore when the Law accuses and sins trouble, he looks to Christ; and when he has taken hold of Him by faith, he has present with him the Victor over the Law, sin, death, and the devil - the Victor whose rule over all these prevents them from harming him.",
This is the true meaning [vera ratio] of Christianity, that we are justified by faith in Christ, not by the works of the Law. This is the highest article of our faith, and if one should abandon it as the Jews do or pervert it like the papists, the church cannot stand nor can God maintain His glory, which consists in this, that He might be merciful and that He desires to pardon sins for His Son's sake and to save.
Whoever falls from the doctrine of justification is ignorant of God and is an idolater. Therefore it is all the same whether he then returns to the Law or to the worship of idols; it is all the same whether he is called a monk or a Turk or a Jew or an Anabaptist. For once this doctrine is undermined, nothing more remains but sheer error, hypocrisy, wickedness, and idolatry, regardless of how great the sanctity that appears on the outside.