4 Books That Made a Priest Leave the Church

The year 2017 is the year of Martin Luther—or at least it should be. Nearly 500 years ago on October 31, 1517, Luther nailed (or “mailed,” for some historians debate this point) his 95 theses to the door of Wittenberg Castle Church.

Even so, Luther didn’t become a full-fledged protestor of the church in that single moment. It took him about eight years (1513-1521) to challenge and hammer out a more robust understanding of the gospel.

Have you ever wondered what Martin Luther was reading during this crucial time in his life? Maybe I’m just a nerd, but I thought at least someone else might be interested in what Luther was reading during his slow, but steady, transition out of the medieval church and into the world of reformation.

Remember, Luther’s goal wasn’t to invent or start an entirely new church. His goal was to reform the church and call her to repentance and faith in the abiding Word of God.

1. The Psalms Luther spent time studying and lecturing through the Psalms in the Bible. He began to realize that the Bible teaches we are not generally sinful, we are totally sinful. Here, Luther had the beginnings of what theologians later would refer to as “total depravity,” meaning that we are sinful in our thoughts, words, and deeds.

2. Romans After that, Luther lectured through Paul’s letter to the Romans. He came across Romans 1:17, “For in it the righteousness of God is revealed from faith for faith, as it is written, ‘The righteous shall live by faith.’” The last part of this verse is a direct quotation from Habakkuk 2:4.

Luther began to see something that he never saw before. He began to see the doctrine of imputation—that we are declared right before God not by our own righteousness, but by the righteousness of another. He began to understand that the righteousness of God that was such a terror to him as a priest (because it told him that he was unholy and unworthy), was actually the righteousness from God that told him he was holy and worthy. God gives this right standing by faith alone. It is a righteousness that is received as a gift and not earned.

3. Galatians It wasn’t until Luther started lecturing through Galatians that he began to realize that faith does not justify us before God. Faith is merely an instrument that God uses. Faith is a tool by which we embrace Jesus Christ as he is offered to us in the gospel.

Faith is, as John Murry once said, “extrospective.” It looks outward—not inward—to embrace the God who gives himself. In other words, faith is only an empty hand. It justifies because it grabs hold of the Jesus who justifies (Rom. 3:26).

4. Hebrews The last book that turned a medieval priest into a true Reformer was the letter to the Hebrews. Luther began to embrace an entirely different understanding of how the Old and New Testaments relate to one another. He realized that the law is not simply the Old Testament and the gospel is the New Testament, but that the gospel of God can be seen as preached throughout both Old and New Testaments.

The same Jesus of the same gospel was offered freely to both Jew and Gentile alike, throughout the whole Bible. Sure, there was a greater and fuller proclamation of that message, such that it went out to the whole world instead of only Israel and their close neighbors—but the gospel was preached nonetheless!

In short, reading and studying the Bible is what ultimately made Martin Luther “protest” the medieval church. Luther was convinced that the Bible was worth listening to. So this year we celebrate the anniversary of a “recovery of the bright light of the gospel.” To God alone be all the glory (Soli Deo Gloria).

Paul says plainly that we are saved by grace, not works. Multiple times. How are you going to reconcile that?

Do you mean this Paul, the Apostle to the Gentiles ?
I find the Apostle Paul, St. Paul if you will, the antithesis of everything Martin Luther represents. I reconcile that with the Messiah's parable about the sheep and the goats, as well as Messiah's many other sayings warning everyone to watch and do the works, warning servants to be watch and do the works, warning churches to watch and do the works; warning, warning, warning.

Just do what He says without murmuring, gainsaying, and complaining.

Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; Who will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: For there is no respect of persons with God. For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; (For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

...

I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

...

For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins. As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance.

Romans, Catholic chapter two, Protestant verses one to sixteen,

Romans, Catholic chapter nine, Protestant verses one to five,

Romans, Catholic chapter eleven, Protestant verses twenty five to twenty nine,

as authorized, but not authored, by King James

Heh.

Heh heh heh.

Heh.

What, you’re so busy white-knighting for afvet that you can’t even remember whether you’re trying to defend yourself or him?

You said that HE didn’t say anything about salvation by works. Whereas, he posted from the Catechism, which DID say that you had to have salvation by works.

And if you’re a Catholic and don’t believe that, then it seems that you are either a liar or a heretic.

Read the thread, buddy, and know that I am smirking through my screen at you the whole time.

And while I’m at it, let me post a little from your own catechism.

2009 Filial adoption, in making us partakers by grace in the divine nature, can bestow true merit on us as a result of God’s gratuitous justice. This is our right by grace, the full right of love, making us “co-heirs” with Christ and worthy of obtaining “the promised inheritance of eternal life.”60 The merits of our good works are gifts of the divine goodness.61 “Grace has gone before us; now we are given what is due. . . . Our merits are God’s gifts.”62

2010 Since the initiative belongs to God in the order of grace, no one can merit the initial grace of forgiveness and justification, at the beginning of conversion. Moved by the Holy Spirit and by charity, we can then merit for ourselves and for others the graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life. Even temporal goods like health and friendship can be merited in accordance with God’s wisdom. These graces and goods are the object of Christian prayer. Prayer attends to the grace we need for meritorious actions.

With an emphasis on: “we can then merit for ourselves and for others the graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life.”

Hmm.

Looks like that’s works-righteousness to me.

Looks like that SERIOUSLY contradicts St. Paul’s words about salvation (eternal life) being by grace and not by works.

Looks like Luther was right and Catholics are wrong.

QED.

Thanks for playing.

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