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When Bad Things Happen To Good People When Bad Things Happen To Good People

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  • Author: Harold Kusher
  • Size: 574KB | 114 pages
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About the Book


"When Bad Things Happen to Good People" by Harold Kusher is a book that explores why bad things happen to good people and offers insight on how to cope with and find meaning in suffering. Kusher draws from his own personal experiences as a rabbi and counselor to provide guidance on finding peace and understanding in the face of tragedy and loss. Ultimately, the book encourages readers to trust in a loving and compassionate higher power, even in times of great suffering.

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.

jesus is coming again

Reader, do you know that Jesus is coming again? He said, "I will come again" (John 14:3) and His word endureth forever (1 Pet. 1:25), for He is the truth (John 14:6). The angels said He would come again. "This same Jesus," and "in like manner" (Acts 1:11), and they were not mistaken when they announced His first coming (Luke 1:26-33; see also Luke 2:8-18). The Holy Spirit, by the mouth of the apostles, hath repeatedly said He would come again (1 Thess. 4:16; Heb. 9:28, Heb. 10:37). Is not such an event, stated upon such authority, of vital importance to us? At His first coming, the world rejected Him. He was the despised Nazarene. But when He comes again, He will appear as "the blessed and only Potentate, the King of Kings and Lord of Lords" (1 Tim. 6:13-15). He is coming to sit upon the throne of His glory (Matt. 25:31), and to be admired in all them that believed (2 Thess. 1:10), and to rule, in judgment and equity, all the nations of the earth (Psa. 2:9; Isa. 9:6-7; Rev. 2:25-27). How glorious it will be to see the King in His beauty (Isa. 33:17). Perhaps you are not a Christian, and say— "I Don't Care Anything About It." Then, dear friend, we point you to the crucified Savior as the only hope of salvation. We beg of you to "kiss the Son," lest ye perish from the way. Blessed are all they that put their trust in Him (Psalm 2:12). What shall it profit you if you gain the whole world and lose your own soul? (Matt. 16:26-27) He is coming, and we know neither the day, nor the hour, when He may come (Matt. 25:13). What if He should come now? Would you be found of Him in peace (2 Pet. 3:14), or would you be left behind to endure the terrible things which shall come upon the world (Luke 21:25-26), while the church is with Christ in the air (Luke 21:36; 1 Thess. 4:17), and be made at His appearing (2 Thess. 1:7-10) to mourn (Matt. 24:30) and pray to the mountains and rocks to hide you from His face? (Rev. 6:16). "Prepare to meet thy God," was the solemn injunction to Israel (Amos 4:12), and every one of us, both Jew and Gentile, must meet Him, either in grace or in judgment. We, then, as ambassadors for Christ, beseech you: be ye reconciled to God (2 Cor. 5:20), now, in the accepted time, in the day of salvation (2 Cor. 6:2; Luke 14:31-33). Do let us entreat you to repent and be converted, that your sins may be blotted out (Acts 10:42-43; Acts 17:30-31), and that you may turn "to serve the living and true God; and to wait for his Son from Heaven" (1 Thess. 1:9-10), and be unblamable at the coming of our Lord Jesus Christ (1 Thess. 3:13). But if you are a Christian, then we point you to His coming again, as The True Incentive to a Holy Life.(1 John 3:2-3) Jesus is coming, therefore mortify your members which are upon the earth, that you may appear with Him in glory (Col. 3:4-5). Strive and pray for purity of heart, that you may be like Him and see Him as He is (Matt. 5:18; 1 John 3:2-3). Search the Word, that you may be sanctified and cleansed thereby (Eph. 5:26), and that your whole spirit, and soul, and body may be preserved blameless unto the coming of our Lord Jesus Christ (1 Thess. 5:23). But possibly you say, with contempt, "Oh, That's Second Adventism." Beloved, have you considered that Moses (Deut. 33:2), so David (Psa. 102:16), Isaiah (Isa. 59:20; Isa. 60:1), Jeremiah (Jer. 23:5-6), Daniel (Dan. 7:13), Zechariah (Zech. 14:4-5), all the prophets and apostles (Acts 15:15-17), were believers in the second advent of Christ? And because some, by setting dates, and other errors, have brought disrepute upon this doctrine, shall we cast it aside altogether? But it may be you say (as we have been pained to hear from so many even earnest Christians): "Well, I Don't Think It Concerns Me Much, Anyway: I've always thought that in most cases it meant death, and if I'm prepared for death, that's enough; and there is too much speculation about it to suit me; and I don't believe it's a practical doctrine; and, more than that, I think it's a mistake to pay so much attention to it." Yes, even thus do many Christians, — who profess to be members of the body of Christ (1 Cor. 12:27), and who have been espoused unto one husband, that they may be presented to Him (2 Cor. 11:2) — summarily dispose of this precious truth, that Jesus is coming, to take unto Himself His bride (John 14:3; Eph. 5:23, 32). O, beloved, do not thus deprive yourself of this comforting truth. Please take your pencil and mark in your Bible the passages that pertain to it; and see How Large a Portion of the Word Is Devoted to It. If the Holy Ghost has deemed it so important, is it not worthy of our attention? The Word exhorts us (1 Thess. 4:18; 1 Cor. 1:7) to give attention to it (Rev. 1:3); and the danger of condemnation is to them who do not (Luke 12:45-46; Luke 21:34-36; 1 Thess. 5:1-7). Again, please examine the passages cited under the heading, A Practical Doctrine, and see how Jesus and the apostles used this doctrine to incite us to watchfulness, repentance, patience, ministerial faithfulness, brotherly love, etc., and then decide whether anything could be more practical. Surely no doctrine, in the Word of God, presents a deeper motive for crucifying the flesh, and for separation unto God, and to work for souls, as our hope and joy and crown of rejoicing (1 Thess. 2:19; Dan. 12:3) than this does. For the whole teaching of it is, that our conversation (citizenship) is in heaven; from whence also we look for the Savior, the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto His glorious body (Phil. 3:20-21). It awakens groaning for the adoption, to wit, the redemption of our body (Rom. 8:23; Luke 21:28). It gives us a view of the world, as a wrecked vessel (Matt. 7:13-14; 1 Thess. 5:3; 2 Pet. 2:3-9; 2 Pet. 3:5-12), and stimulates us to work with all our might that we may save some (1 Cor. 9:22). Most, if not all, of the evangelists of our day are animated by this doctrine, and surely their work is practical. Again, Peter says, "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:" (2 Pet. 1:19); and he exhorts us to be mindful of these words (2 Pet. 3:1-2). Therefore we are not speculating when we prayerfully study prophecy. From Jesus is Coming by W. E. B. 3rd. rev. New York: Fleming H. Revell, ©1908. Chapter 1.

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