The Case For The Resurrection Of Jesus Order Printed Copy
- Author: Gary R. Habermas, Michael R. Licona
- Size: 4.39MB | 426 pages
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About the Book
"The Case for the Resurrection of Jesus" presents a detailed examination of the evidence supporting the resurrection of Jesus Christ. Authors Gary R. Habermas and Michael R. Licona provide historical and philosophical arguments for the resurrection, addressing common skeptical objections and presenting a compelling case for the truth of this key event in Christianity.
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.
God Answers Better Than We Ask
A godly king, backed into a deadly corner, teaches us a liberating truth about prayer. In one of the great tragedies in all of Scripture, David’s son Absalom has exploited his father’s love and conspired against him. Now the rebellion has grown strong, and David is left with no option but to flee Jerusalem in hopes of living to fight another day (2 Samuel 15:14). “Prayer is for turning the tide, for changing the seeming course of history.” As he retreats, weeping as he goes, barefoot, with his head covered in shame, it gets worse. He learns that his most prized advisor, Ahithophel — whose counsel “was as if one consulted the word of God” (2 Samuel 16:23) — has joined Absalom (2 Samuel 15:12). Yet in this most desperate of moments, when David could have crumbled, or wallowed in self-pity, his reflex is Godward. He breathes up a prayer: O Lord, please turn the counsel of Ahithophel into foolishness. (2 Samuel 15:31) Unlikely Plea Admittedly, the prayer seems utterly unlikely, if not impossible, humanly speaking. None was wiser than Ahithophel. One might as well ask for the sun to stand still as to pray for Ahithophel’s wise counsel to turn into folly. Yet these are the very moments for which God has given us prayer. He opens his ear to his people. Not for calling down more comforts for an already cushy existence, but precisely for the times when life and death are at stake. Prayer is not an exercise in naming ahead of time what already seems to be the natural course of action. Prayer is not for making an educated guess out loud to God about what seems to be unfolding already. And it’s certainly not for advising God as to how things should go, as if he needed a counselor (Romans 11:33–34). Rather, prayer is for turning the tide, for changing the seeming course of history. Prayer is for desperate times and dire moments, when we’re backed in a corner — when humanly speaking, the desired outcome, and what seems to be our last chance, is painfully unlikely to unfold, and we need God. We need him to intervene. Without the interruptive fingers of Providence reaching down into the details to disturb what seems to be, from our vantage, the natural course of action, we are doomed. But if he is God, and if he is listening, and if he acts, then we have a fighting chance. Cause and effect do not carry the day. God does. So, David prays. God Does the Unthinkable No sooner has David prayed than Hushai the Archite, who is loyal to David, meets him with torn coat and dirt on his head in mourning (2 Samuel 15:32). David has prayed for Ahithophel’s counsel to turn sour, but now David also acts in faith. He sends Hushai to feign fealty to Absalom, serve as a spy, and perhaps even “defeat for me the counsel of Ahithophel” (2 Samuel 15:34). “Prayer is for desperate times and dire moments, when we’re backed in a corner.” Hushai goes, and like Ahithophel, is received into Absalom’s conspiracy. One of the first orders of business is whether to chase David down and overtake him as he retreats. Ahithophel speaks first: “Pursue David tonight . . . while he is weary and discouraged” (2 Samuel 17:1–2). Per normal, this is wise counsel. “And the advice seemed right in the eyes of Absalom and all the elders of Israel” (2 Samuel 17:4). The great sage has spoken, and this looks like a done deal. And such will spell the end of David — were it not for Hushai, who then speaks. “This time the counsel that Ahithophel has given is not good,” says the mole (2 Samuel 17:7). He then paints David not as the weak and discouraged man that he is, but as mighty, enraged, and expert in war. And God does the unthinkable: he turns the hearts of Absalom and all the men of Israel to say, “The counsel of Hushai the Archite is better than the counsel of Ahithophel.” What? This is a stunning turn of events. An impossibility, apart from God. Only God himself can turn the hearts like this. And so, 2 Samuel 17:14 adds the explanation, “For the Lord had ordained to defeat the good counsel of Ahithophel, so that the Lord might bring harm upon Absalom.” No one could have seen this coming. Even David did not at the time of his prayer. Hushai’s deceptive word carries the day, the dominoes begin to fall, and it soon means the end of Absalom, and salvation for David. He Answers Better Than We Ask So, God answered David’s prayer. Or did he? Remember how the king had prayed: “O Lord, please turn the counsel of Ahithophel into foolishness” (2 Samuel 15:31). God had not answered that prayer. In fact, 2 Samuel 17:14 confirms that Ahithophel had given “good counsel.” Yet we find no lament from David that God didn’t answer his prayer. No complaints that the Lord hid his face, or that his ears were stopped, or that he could not see. No mourning. No frustration. No wallowing. David prayed one seemingly impossible prayer, took a modest step in faith, and trusted God to work salvation for him. And David had no sour grapes that God didn’t answer his prayer precisely as he asked. In fact, David delighted to pray to, and to praise, a God who makes a habit of answering better than we ask. No Scriptwriter Could Guess In his commentary on 2 Samuel, Dale Ralph Davis observes, No sooner does [David] pray than Yahweh begins to answer his prayer — and that in a way no scriptwriter could have guessed. Our prayers deal with the what; God’s answers deal with the what and the how and the when. And how the how can surprise us! (160) Our God delights to free us from being the author of our own stories of salvation. When we pray, it is not our job to foresee how God might bring out the rescue and lay out the details for him, even as often as it is our instinct to do precisely this. Most of us fathers would be a little annoyed, if not greatly, if our children not only asked for things but also insisted on laying out exactly how we should go about fulfilling their request. It is a father’s joy to surprise his children with the means, if not with the end. “Our God delights to free us from being the author of our own stories of salvation.” Fortunately, even as we try to counsel him, our Father in heaven is patient. He endures our folly. And he also wants to free us from feeling we need to give him directions. Not only can we not give him directions, but we can trust that his heart is far greater for the holy outcomes we want than our hearts are. And his ways of answering our prayers, according to his good pleasure, are more stunning than we can dream. He loves to answer better than we ask. Not Precisely but Substantially For those who have walked with this God for even a modest measure of time, we have seen him answer far better than we’ve asked. Which, alongside his Father’s heart (Luke 11:11–12) and the gift of his Spirit (Romans 8:26–27), gives us great incentive to pray, and keep praying. In other words, our human instincts, our ignorance, and our inability to counsel him are no disincentives to pray, but rather good reason to keep asking of him who knows how to give better than we know to ask. He knows. “Your Father knows” (Luke 12:30). We do not. “We do not know what to pray for as we ought” (Romans 8:26). His judgments are unsearchable; his ways, inscrutable (Romans 11:33) — which is all the more reason to ask him. Already Answered When Paul celebrates “him who is able to do far more abundantly than all that we ask or think” (Ephesians 3:20), he is no mindless optimist. He’s not asking us to groundlessly expect “the best is yet to come” without solid proof in the past and present. And Paul has provided it, rooting his doxology in the gospel he just rehearsed. We were dead in sins, and God made us alive together with Christ. We were separated and alienated, without hope, and God brought us near by the blood of Christ. In the gospel, our God has already answered better than we could have asked. Christ came, he died, he rose — and though we often don’t know precisely how to pray, we do know that our Father loves to hear our requests, and outdo them. Article by David Mathis