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"Change Your Habits, Change Your Life" by Tom Corley explores the impact of habits on success and offers practical advice on how to change habits to achieve personal and financial goals. The book provides insights into the habits of successful people and offers actionable steps for readers to start implementing positive habits in their own lives. Through real-life examples and research, Corley shows how changing habits can lead to significant improvements in various areas of life.

Martin Luther

Martin Luther Martin Luther was a German monk who forever changed Christianity when he nailed his '95 Theses' to a church door in 1517, sparking the Protestant Reformation. Who Was Martin Luther? Martin Luther was a German monk who began the Protestant Reformation in the 16th century, becoming one of the most influential and controversial figures in the history of Christianity. Luther called into question some of the basic tenets of Roman Catholicism, and his followers soon split from the Roman Catholic Church to begin the Protestant tradition. His actions set in motion tremendous reform within the Church. A prominent theologian, Luther’s desire for people to feel closer to God led him to translate the Bible into the language of the people, radically changing the relationship between church leaders and their followers. Early Life Luther was born on November 10, 1483, in Eisleben, Saxony, located in modern-day Germany. His parents, Hans and Margarette Luther, were of peasant lineage. However, Hans had some success as a miner and ore smelter, and in 1484 the family moved from Eisleben to nearby Mansfeld, where Hans held ore deposits. Hans Luther knew that mining was a tough business and wanted his promising son to have a better career as a lawyer. At age seven, Luther entered school in Mansfeld. Education At 14, Luther went north to Magdeburg, where he continued his studies. In 1498, he returned to Eisleben and enrolled in a school, studying grammar, rhetoric and logic. He later compared this experience to purgatory and hell. In 1501, Luther entered the University of Erfurt, where he received a degree in grammar, logic, rhetoric and metaphysics. At this time, it seemed he was on his way to becoming a lawyer. Becoming a Monk In July 1505, Luther had a life-changing experience that set him on a new course to becoming a monk. Caught in a horrific thunderstorm where he feared for his life, Luther cried out to St. Anne, the patron saint of miners, “Save me, St. Anne, and I’ll become a monk!” The storm subsided and he was saved. Most historians believe this was not a spontaneous act, but an idea already formulated in Luther’s mind. The decision to become a monk was difficult and greatly disappointed his father, but he felt he must keep a promise. Luther was also driven by fears of hell and God’s wrath, and felt that life in a monastery would help him find salvation. The first few years of monastic life were difficult for Luther, as he did not find the religious enlightenment he was seeking. A mentor told him to focus his life exclusively on Jesus Christ and this would later provide him with the guidance he sought. Disillusionment with Rome At age 27, Luther was given the opportunity to be a delegate to a Catholic church conference in Rome. He came away more disillusioned, and very discouraged by the immorality and corruption he witnessed there among the Catholic priests. Upon his return to Germany, he enrolled in the University of Wittenberg in an attempt to suppress his spiritual turmoil. He excelled in his studies and received a doctorate, becoming a professor of theology at the university (known today as Martin Luther University Halle-Wittenberg). Through his studies of scripture, Luther finally gained religious enlightenment. Beginning in 1513, while preparing lectures, Luther read the first line of Psalm 22, which Christ wailed in his cry for mercy on the cross, a cry similar to Luther’s own disillusionment with God and religion. Two years later, while preparing a lecture on Paul’s Epistle to the Romans, he read, “The just will live by faith.” He dwelled on this statement for some time. Finally, he realized the key to spiritual salvation was not to fear God or be enslaved by religious dogma but to believe that faith alone would bring salvation. This period marked a major change in his life and set in motion the Reformation. Though Luther intended these to be discussion points, the 95 Theses laid out a devastating critique of the indulgences - good works, which often involved monetary donations, that popes could grant to the people to cancel out penance for sins - as corrupting people’s faith. Luther also sent a copy to Archbishop Albert Albrecht of Mainz, calling on him to end the sale of indulgences. Aided by the printing press, copies of the 95 Theses spread throughout Germany within two weeks and throughout Europe within two months. The Church eventually moved to stop the act of defiance. In October 1518, at a meeting with Cardinal Thomas Cajetan in Augsburg, Luther was ordered to recant his 95 Theses by the authority of the pope. Luther said he would not recant unless scripture proved him wrong. He went further, stating he didn’t consider that the papacy had the authority to interpret scripture. The meeting ended in a shouting match and initiated his ultimate excommunication from the Church. Excommunication Following the publication of his 95 Theses, Luther continued to lecture and write in Wittenberg. In June and July of 1519 Luther publicly declared that the Bible did not give the pope the exclusive right to interpret scripture, which was a direct attack on the authority of the papacy. Finally, in 1520, the pope had had enough and on June 15 issued an ultimatum threatening Luther with excommunication. On December 10, 1520, Luther publicly burned the letter. In January 1521, Luther was officially excommunicated from the Roman Catholic Church. Diet of Worms In March 1521, Luther was summoned before the Diet of Worms, a general assembly of secular authorities. Again, Luther refused to recant his statements, demanding he be shown any scripture that would refute his position. There was none. On May 8, 1521, the council released the Edict of Worms, banning Luther’s writings and declaring him a “convicted heretic.” This made him a condemned and wanted man. Friends helped him hide out at the Wartburg Castle. While in seclusion, he translated the New Testament into the German language, to give ordinary people the opportunity to read God’s word. Lutheran Church Though still under threat of arrest, Luther returned to Wittenberg Castle Church, in Eisenach, in May 1522 to organize a new church, Lutheranism. He gained many followers, and the Lutheran Church also received considerable support from German princes. When a peasant revolt began in 1524, Luther denounced the peasants and sided with the rulers, whom he depended on to keep his church growing. Thousands of peasants were killed, but the Lutheran Church grew over the years. Katharina von Bora In 1525, Luther married Katharina von Bora, a former nun who had abandoned the convent and taken refuge in Wittenberg. Born into a noble family that had fallen on hard times, at the age of five Katharina was sent to a convent. She and several other reform-minded nuns decided to escape the rigors of the cloistered life, and after smuggling out a letter pleading for help from the Lutherans, Luther organized a daring plot. With the help of a fishmonger, Luther had the rebellious nuns hide in herring barrels that were secreted out of the convent after dark - an offense punishable by death. Luther ensured that all the women found employment or marriage prospects, except for the strong-willed Katharina, who refused all suitors except Luther himself. The scandalous marriage of a disgraced monk to a disgraced nun may have somewhat tarnished the reform movement, but over the next several years, the couple prospered and had six children. Katharina proved herself a more than a capable wife and ally, as she greatly increased their family's wealth by shrewdly investing in farms, orchards and a brewery. She also converted a former monastery into a dormitory and meeting center for Reformation activists. Luther later said of his marriage, "I have made the angels laugh and the devils weep." Unusual for its time, Luther in his will entrusted Katharina as his sole inheritor and guardian of their children. Anti-Semitism From 1533 to his death in 1546, Luther served as the dean of theology at University of Wittenberg. During this time he suffered from many illnesses, including arthritis, heart problems and digestive disorders. The physical pain and emotional strain of being a fugitive might have been reflected in his writings. Some works contained strident and offensive language against several segments of society, particularly Jews and, to a lesser degree, Muslims. Luther's anti-Semitism is on full display in his treatise, The Jews and Their Lies. Death Luther died following a stroke on February 18, 1546, at the age of 62 during a trip to his hometown of Eisleben. He was buried in All Saints' Church in Wittenberg, the city he had helped turn into an intellectual center. Luther's teachings and translations radically changed Christian theology. Thanks in large part to the Gutenberg press, his influence continued to grow after his death, as his message spread across Europe and around the world.

triune decision-making - how god guides tough choices

When we face a big decision, sometimes the decision-making process can feel more like a game show than a guided path. We can easily slip into the thinking that God is hosting “Let’s Make a Deal,” where we have to choose one of a slew of suitcases, hoping we pick the right one. When we face multiple doors and potential pathways, the freedom to choose can feel like crippling anxiety and pressure. Thankfully, our God does not play games with us, nor does he leave us to our own devices when making decisions. Contrary to popular belief, decisions are not puzzles to solve, but privileges to steward with the guidance of our triune God. Triune Guidance God offers triune guidance to his children as we face the decisions of life, from the minute to the monumental. Rather than stand far off from us, watching as we make decisions in consternation, he comes near to us, offering to guide us gently through a process that ultimately leads to more of himself. “Contrary to popular belief, decisions are not puzzles to solve, but privileges to steward.” As the Father who stands outside of time, God knows all that will happen and assures us that none of his plans will be thwarted (Isaiah 14:27; Job 42:2). He providentially steers all of creation, even the decisions of humans made in his image, working all things according to his everlasting and good purposes (Ephesians 1:11; Romans 8:28). He knows the number of hairs on our heads, the length of our days, and the tears we shed as we wrestle to make decisions (Luke 12:7; Psalm 139:16; Psalm 56:8). As the Son who stepped into time, Jesus is the pioneer and perfecter of our faith (Hebrews 12:1–3). He knows what it feels like to live within the limits of time and space, as he made decisions daily during his time on earth. While the first Adam led the way into disastrous, self-centered decision-making, as the second Adam, Christ always made decisions in light of the goodness of his Father (Romans 6:17–21). His perfect decisions cleared the path so that we can make our present decisions in the presence of the triune God. As the Spirit who makes his home within us, the Holy Spirit guides us into all truth, convicting us of our selfish propensities and pointing us to God’s promises as we make decisions (John 16:12–15). He offers us comfort and peace when we feel dizzied by the sheer amount of decisions we make daily. Triune Perspective In addition to these timeless truths that anchor our souls in the sea of decisions, a Trinitarian perspective can also serve as a practical help in the process. When we face decisions large or small, we are limited by our own perspective as embodied creatures. We simply cannot see or imagine all the possible angles, try as we may. God does not live within these limitations. As John Frame wisely notes, God “sees all things from every possible perspective” ( Theology in Three Dimensions , 4–5). While the Trinity is a unity (meaning all of God does all that God does), Frame’s triperspectivalism creates a framework that helps us approach complex truths from three different angles or perspectives within the Trinity. The normative, the situational, and the existential perspectives (which correlate to Father, Son, and Holy Spirit) can serve as different entry points for considering decisions. The  normative  perspective relates to God’s authority. God acts as our loving authority, providing principles and revealing truths by which we can understand the normative human experience. As Creator and Father, God sets the standards by which his creatures operate best in his world. When we approach a decision from the normative perspective, we ask, “What does God’s word say about the decision set before me?” The  situational  perspective relates to God’s control. Through his eternal Word, God perfectly controls and orders the movement of every proton and every person. If God is in complete control over all things (which he is), then we can trust that he has perfectly ordered our present circumstances with their opportunities, challenges, and limitations. When we approach a decision from the situational perspective, we assess the realities and circumstances in which we find ourselves. The  existential  perspective relates to God’s presence. The triune God has always sought to be close to his people, and by the Holy Spirit, he now lives within every believer. He is closer than even the air we breathe. The Spirit searches and permeates the deep waters of human hearts and personalities (1 Corinthians 2:10–13; Proverbs 20:5). When we approach a decision from the existential perspective, then, we are asking more internal questions about personal desires and feelings. Three Perspectives in Action If we can get past the length of the word  triperspectivalism , we will begin to see the depth of practical wisdom we can glean from this approach to decisions. For example, when a couple is praying through a potential marriage, walking through the decision from the normative, the situational, and the existential can provide helpful insight. In Scripture, God is clear that marriage is between a man and a woman and that believers are to be equally yoked spiritually ( normative ). If the couple’s friends and family are not opposed to the union, and present circumstances seem to allow it ( situational ), the couple is then free to consider whether they desire to commit to each other in the covenant of marriage ( existential ). Let’s consider a different example. A young couple is eager to grow their family and has prayed and processed through adoption. They know that physical adoption is one of the most powerful pictures of the spiritual adoption we have received through Christ into the household of God (normative). They have been going through the prerequisite steps of training, they have conducted a home study, and they have even begun to check out agencies. There are countless options in their county, all of which they are able to pursue (situational); however, they both feel especially pulled toward the foster-care system, even though they know it will likely present unique challenges (existential). While God is pleased with all forms of adoption, they plan to forgo international and private adoption after much praying and processing within their local church. “God promises to use the decision-making process as a means to make us more like him and to give us more of him.” Finally, let’s look at a more ordinary, everyday decision through these three perspectives. A child has been invited to play in a sports tournament on a Sunday. The family has already prioritized worship in the local church (normative). The child knows that he will miss the first game because attendance at worship is a high point of the family’s weekly rhythms; however, he really wants to play in the afternoon game (existential). The parent of another player offers a ride to the second game that does not interfere with the rest of the plans for the day (situational). The parents are left to discuss what the child thinks is the best way to serve as a team member (existential). Guided Process to More of God When we are facing a significant decision, it is natural to be overwhelmed at the various paths set before us. But no matter which of the potential pathways you choose, remember that Jesus has opened up the most significant pathway for us already: he has opened up the path to fellowship with God through his own body (John 14:6). He has not left us alone to see how we fare in our decisions, as if he were a game show host. Rather, he takes us by the hand and leads us toward glory (Psalm 73:23–24). And along the way, he promises to use the decision-making process as a means to make us more like him and to give us more of him, who is our great reward (Genesis 15:1).

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