By Martin Luther
"Luther's transformational concept of justification via religion on my own used to be usually misunderstood and misrepresented within the early years of the Reformation. In 1520, together with his Wittenberg congregation in brain, Luther got down to make clear the biblical beginning of fine works. In doing so he recast the very definitions of 'sacred' and 'secular' either for his personal new release and ours. Treatise on solid works is the second one of an occasional sequence of courses to key Reformation treatises via Martin Luther. aimed toward expanding knowing and curiosity between modern readers, those slender, reasonable volumes function new translations and a number precious features"--Publisher description. Read more...
summary: "Luther's transformational proposal of justification by way of religion by myself was once frequently misunderstood and misrepresented within the early years of the Reformation. In 1520, along with his Wittenberg congregation in brain, Luther got down to make clear the biblical beginning of excellent works. In doing so he recast the very definitions of 'sacred' and 'secular' either for his personal iteration and ours. Treatise on sturdy works is the second one of an occasional sequence of publications to key Reformation treatises by way of Martin Luther. geared toward expanding realizing and curiosity between modern readers, those slender, cheap volumes function new translations and various invaluable features"--Publisher description
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Extra info for A Treatise on Good Works
The first sort, just mentioned, need no law. Paul refers to them when he says no law is given to just persons, that is, to those who have faith,64 for they do voluntarily what they know and are able. And they do it alone with firm trust that in all they do God is pleased and his favor hovers over them. The second sort intend to abuse this freedom by relying upon it improperly and becoming lazy. ”66 Such people have to be prodded with laws and kept in line by teaching and warnings. The third kind are malicious persons who are ready at any time to commit atrocities.
22. Eccl. 9:7-9. 23. John 8:29. 24. 1 John 3:19-22. 25. 1 John 3:9. 26. Ps. 34:22. 27. Ps. 2:11. 28. 1 Cor. 13:3. 29. Rom. 14:23. 30. Luther’s term for adherents of Islam, who were familiar to sixteenth-century Europeans primarily as Muslims from the Ottoman Turkish Empire. 31. For medieval theologians, the term habitus referred to a disposition of the soul created by grace and containing the virtues faith, hope, and love. Luther objected to this concept because habitus was not a biblical term and because it emphasized faith as a static quality of the soul instead of active trust in God.
Love, peace, and joy are named fruits of the Spirit in Gal. 5:22. 35. Gal. 3:2. 36. Luther regarded the patriarchs, prophets, and other faithful women and men of Hebrew Scripture as saints in the biblical story of God’s people that embraced both testaments. 37. 1 Sam. 10:6-7. 38. 1 Sam. 1:6-28. 39. 2 Cor. 3:17. 40. Ps. 1:3. 41. Cf. 1 Cor. 2:15-16. 42. The burial shrine of St. James at Santiago de Compostela in northwestern Spain was a favorite destination for pilgrims. 43. Luther later recalled that he visited some of the holy places in Rome during his sojourn in late 1511 and early 1512.