reformed blogging.

“Life is as evil among us as among the papists, thus we do not argue about life but about doctrine. Whereas Wyclif and Hus attacked the immoral lifestyle of the papacy, I challenge primarily its doctrine.”…The heart of the Reformation is the recovery of sound doctrine–only true faith will lead to renewal of life. Here Luther reveals his own vision of “reformation”–as unusual in his own day as it is troublesome for modern times.

Luther can be seen as a follower of Bernard of Clairvaux–but then a radical follower, because the situation since the days of St. Bernard had so deteriorated that the crusade now to be launched is no longer aimed at the liberation of the Holy Land but of the Holy People, the Church itself. Because of the advanced time of world history, these crusades can no longer be waged by armies. Only one weapon is left: the preaching of a powerless Christ, and Him crucified.
- Heiko A. Oberman, Luther: Man Between God and the Devil, 55,7; 80.

Just reading the prologue is getting me pretty excited for this biography on Luther. Here’s an excerpt:

He never set himself up as healer of the Church and never regarded the renewal of the Church as his task. Effective resistance to the Reformation would neither have surprised nor dissuaded him. But disappointed he would have been had he suspected that the final return of God, Christ’s Second Coming, would be so long in arriving that his own five-hundredth birthday would have to be celebrated on earth.
Luther’s measure of time was calibrated with yardsticks other than those of modernity and enlightenment, progress and tolerance. Knowing that the renewal of the Church could be expected to come only from God and only at the end of time, he would have had no trouble enduring curbs on the Evangelical movement. According to Luther’s prediction, the Devil would not “tolerate” the rediscovery of the Gospel; he would rebel with all his might, and muster all his forces against it. God’s Reformation would be preceded by a counterreformation, and the Devil’s progress would mark the Last Days. For where God is at work–in man and in human history–the Devil, the spirit of negation, is never far away.
- Heiko A. Oberman, Luther: Man Between God and the Devil, 12.

Perhaps the most deceiving sins are those that we deem small. What I mean is this, there are many sins which we commit daily, as Christians, which we generally do not delight in, but since these, “realistically” are not so bad (without any immediate, negative consequences to us or the people around us) we pass over it. Whether these things are outbursts of anger, prideful thoughts, lustful thoughts, covetousness, white lies, stealing (downloading mp3s), etc. we may not outright approve of them, but we don’t necessarily condemn them, at least not in the same way we would condemn adultery, homosexuality, robbery or many other more blatant sins.

Why are these “small” sins so deadly? Because Adam and Eve ate a fruit.

The point is this: if we obey/disobey God’s commands based on how important they seem to us, rather than, by faith, obeying the whole counsel of God, we commit no small sin. Ultimately we are placing ourselves above the word of God rather than subjecting ourselves to it. What was wrong with eating a fruit? Nothing, in itself, no one was killed (at least by the eating of fruit in itself) but the main sin was this, God’s word was disobeyed. The question, then, is not whether we are doing relatively good or moral things, but whether we are submitting to the word of God. To submit only to those things that we find agreement with really means nothing. Just because I agree with some of someone’s views, does that make me their disciple or follower? By no means! How much less, then, for Christ, who demands completely obedience. Those who love Him will obey Him (John 14:15). Christ’s lordship is not limited to where we draw the boundaries. Unless, by faith, we die to ourselves and become “slaves of righteousness” in Christ through the regenerating work of the Holy Spirit in our hearts, thus seeking obedience to all of God’s commands out of love for Him, we will not see the kingdom of God. Those who refuse to submit every part of their lives to Scripture (whether they are successful is another story, the issue is the heart) have no reason at all to hope in Christ.

The Thessalonians accepted the gospel of the apostles not as the word of men, but as the word of God (1 Thessalonians 2:13), and because of this Paul had confidence that they were chosen by God (1:4). As a result of their faith in the message of the gospel as the word of God they are described as producing work of faith, labor of love and steadfastness of hope (1:3). The Reformers were well aware that the doctrine of sola fide might be misapprehended and turned into license to sin, for this reason they made it clear that we are “justified by a faith alone, but a faith that is not alone.”

We must take seriously and submit to all of God’s word. There is no such thing as “small” sin in the sight of God.

To be entrusted with the treasure of God’s gospel is not a responsibility that can be switched “off” and “on” at will. In a profound way, this calling consumes those who receive it, and its faithful fulfillment demands not only readiness to suffer but also a humble dependence on God’s sovereign Spirit to convey his life-giving good news through our weak words.
The price we are called to pay can be summed up in the words struggle, suffering, and toil.
- Dennis E. Johnson, Him We Proclaim: Preaching Christ From All the Scriptures, 86-7.

Objection. But it may be said, “Surely this course of procedure can never be acceptable to Jesus Christ. What! shall we daily come to him with our filth, our guilt our sins? May he not, will he not, bid us keep them to ourselves? they are our own. Shall we be always giving sins, and taking righteousness!”
Answer. There is not any thing that Jesus Christ is more delighted with, than that his saints should always hold communion with him as to this business of giving and receiving. For,–
This exceeding honours him, and gives him the glory that is his due. Many, indeed, cry, “Lord, Lord,” and make mention of him, but honour him not at all. How so? They take his work out of his hands, and ascribe it unto other things; their repentance, their duties, shall bear their iniquities. They do not say so; but they do so… Herein, then, I say, is Christ honoured indeed, when we go to him with our sins by faith, and say unto him, “Lord, this is thy work; this is that for which thou camest into the world; this is that thou hast undertaken to do. Thou callest for my burden, which is too heavy for me to bear; take it, blessed Redeemer Thou tenderest thy righteousness; that is my portion.” Then is Christ honoured, then is the glory of mediation ascribed to him, when we walk with him in this communion.
- John Owen, Works, Vol. 2: Communion With God, 195.

So for the upcoming months I decided I would spent a little more time with one particular theologian. There are so many men worth getting acquainted with: the reformers, the puritans, the Princetonians, the Scottish divines, all those great Dutch theologians, the early church Fathers, etc. it’s an impossible task to know them all without compromising some depth with any particular one. John Piper recommends choosing one dead theologian and spending your life getting to him and his theology. While I’m far from making any life commitments I thought it might be worth my time to try to read up on at least the basic works of some theologian, a major biography or two, and more contemporary things pertaining to the man. And as you may have guessed by the title of this post, I decided on Martin Luther.

This decision was made for several reasons: (1) because I read Bainton’s biography on Luther and still feel like the Luther is a complete stranger. (2) Luther’s Bondage of the Will about a year ago was an invigorating read, his style of writing is so straightforward and bold that it would get any Christian’s blood rushing. It’s not hard to see why Luther was regarded as a “bull in a china shop.” He was unbounded in his zeal for the true gospel, particularly the doctrine of justification by faith alone. (3) Carl Trueman’s recommendation of The Genius of Luther’s Theology as well as his mention of the impact Luther’s theology has had on him moved me towards this direction. (4) Carl Trueman’s lectures on Martin Luther a couple months ago also did much to generate interest. (5) John Piper’s biographical sketch on Martin Luther (with an emphasis on Martin Luther’s time spent in the study). (6) Lastly, God used this man to develop the theology of the reformation! This is enough in itself to get anyone to invest some time in getting to know him.

So here are the books I’m planning on reading:

1. Biography: Luther: Man Between God and the Devil - Heiko A. Oberman
2. Works: Martin Luther’s Basic Theological Writings (1st edition) - Timothy F. Lull
3. Contemporary: The Genius of Luther’s Theology: A Wittenberg Way of Thinking for the Contemporary Church - Robert Kolb, Charles P. Arand

Never was sin seen to be more abominably sinful and full of provocation, than when the burden of it was upon the shoulders of the Son of God. God having made his Son, the Son of his love, his only begotten, full of grace and truth, sin for us, to manifest his indignation against it, and how utterly impossible it is that he should let the least sin go unpunished, he lays hand on him, and spares him not… is it not most clear from hence, even from the blood of the cross of Christ, that such is the demerit of sin, that it is altogether impossible that God should pass by any, the least unpunished? If he would have done it for any, he would have done it in reference to his only son; but he spared him not.
- John Owen, Works, Vol. 2: Communion With God, 96.

The love of God in itself is the eternal purpose and act of his will. This is no more changeable than God himself: if it were, no flesh could be saved; but it changeth not, and we are not consumed. What then? loves he his people in their sinning? Yes; his people,–not their sinning. Alters he not his love towards them? Not the purpose of his will, but the dispensations of his grace. He rebukes them, he chastens them, he hides his face from them, he smites them, he fills them with a sense of [his] indignation; but woe, woe would it be to us, should he change in his love, or take away his kindness from us!
…But now our love to God is ebbing and flowing, waning and increasing. We lose our first love, and we grow again in love;–scarce a day at a stand. What poor creatures are we! How unlike the Lord and his love! “Unstable as water, we cannot excel.” Now it is, “Though all men forsake thee, I will not;” anon, “I know not the man.” One day, “I shall never be moved, my hill is so strong;” the next, “All men are liars, I shall perish.” When ever was the time, where ever was the place, that our love was one day equal towards God?
- John Owen, Works, Vol. 2: Communion With God, 31.

The Church may not rest satisfied with teaching the first principles of faith, but must press on to higher ground, in order that those who are babes in Christ may becomes full-grown men and women in Christ, Heb. 5:11-6:3. Only a Church that is really strong, that has a firm grasp of the truth, can in turn become a powerful missionary and make mighty conquests for the Lord.
There is a very evident tendency to stress the fact that the Church is a great missionary agency, and to forget that it is first of all the assembly of the saints, in which those who publicly live in sin cannot be tolerated. It is said that sinners must be gathered into the church, and not excluded from it. But it should be remembered that they must be gathered in as saints and have no legitimate place in the Church as long as they do not confess their sin and strive for holiness of life.
- Louis Berkhof, Systematic Theology, 596, 601.

Sometimes we hear it said that ten minutes on your knees will give you a truer, deeper, more operative knowledge of God than ten hours over your books. “What!” is the appropriate response, “than ten hours over your books, on your knees?” Why should you turn from God when you turn to your books, or feel that you must turn from your books in order to turn to God? If learning and devotion are as antagonistic as that, then the intellectual life is in itself accursed, and there can be no question of a religious life for a student, even of theology. The mere fact that he is a student inhibits religion for him… You are students of theology; and, just because you are students of theology, it is understood that you are religious men— especially religious men, to whom the cultivation of your religious life is a matter of the profoundest concern—of such concern that you will wish above all things to be warned of the dangers that may assail your religious life, and be pointed to the means by which you may strengthen and enlarge it. In your case there can be no “either—or”here—either a student or a man of God. You must be both.
- Benjamin Breckenridge Warfield, The Religious Life of Theological Students.