The Origin of Work

Here is a devotional from the Lead Like Jesus group, for April 20, 2018.

From the world’s perspective, work is often viewed as a curse, something to get done so that we can get on to relaxing and having fun. In contrast, from God’s perspective, work is a gift that reflects His creativity and energy and life-giving nature. By inviting us to join Him in His work of caring for creation in all its facets, God gave human beings purpose and significance and an opportunity to experience the satisfaction He experienced in creation. What work has God given you to do?

The Lord God took the man and put him in the Garden of Eden to work it and take care of it. — Genesis 2:15

Prayer: Creator God, giver of every good gift and the one who orders the days of our lives, thank You for inviting me into the work of caring for the world You created. Whatever You have given me to do, may I do it to honor You and join You in what You are doing. In Jesus’ name, amen.

What Does a Disciple Look Like?

What Does a Disciple of Jesus Look Like? A great question. We often attempt to develop new believers into what we think is a good disciple, but at the end of the day, our product looks more like the chief opponents of Jesus rather than his disciples. [ for example, see here ]

It is so important to see the end from the beginning, so we know what we desire in a follower of Jesus. Then we can take positive steps to see that vision come to fruition. Let me suggest these characteristics that should be developed into a disciple…

DDecided Faith – Assurance of Salvation (1 John 5:13, John 1:12-13, 1 John 5:11-12, Ephesians 4:14, Romans 8:16, 1 Corinthians 2:14)

IInward Growth – Devotional Practices (Mark 1:35, Genesis 19:27, Exodus 34:2-3, Psalm 5:3, 1 Corinthians 1:9, 1 Timothy 4:13, Acts 17:11, Proverbs 2:1-5, Psalm 1:1-6, Joshua 1:8)

SSeparated from Sin – Repentance and Sanctification (1 John 1:5-2:2, James 1:22, 2 Timothy 2:19-22, Romans 6:12-14, 1 John 2:15-16, Romans 12:1-2, Colossians 3:9-10, 1 Peter 1:14-16, Ephesians 6:10-20, Romans 13:14, Mark 14:38, 1 John 1:9)

CCommitted to Community – Small Group Focused (Acts 2:42, Acts 17:11, 1 John 1:3, 7, Hebrews 10:24-25, Psalm 122:1, John 15:12, Romans 12:10, Romans 14:9, 15:7, 14, 1 Corinthians 12:25, Galatians 5:13, 6:2, Ephesians 4:2, 25, 29, 32, 5:21, Colossians 3:13, 16, 1 Thessalonians 4:18, 5:11, 13, James 5:16, 1 Peter 4:9-10, 1 Peter 5:5)

IInvesting in Eternity – Time, Talent, and Treasure (Ephesians 5:15-17, Psalm 90:10, 12, Ecclesiastes 3:1, James 4:14, Romans 13:11, Romans 12:4-8, Ephesians 4:11-13, Proverbs 3:9-10, 2 Corinthians 9:6-8, Luke 6:38, Proverbs 3:27, Galatians 6:6, Malachi 3:10, Proverbs 11:24-25, 2 Corinthians 8:9)

PPersonal Testimony – Great Commandment and Great Commission (Matthew 22:36-40, Matthew 28:18-20, Acts 1:8, Luke 8:38-39, Acts 26:1-23, John 9:25, 1 John 1:3, Colossians 1:28-29, Romans 1:16, 2 Timothy 4:1-2, Acts 8:35, 1 Corinthians 15:3-4, Luke 19:10, Mark 10:45)

LLordship of Christ – Obedience and Self-control (Luke 6:46, Romans 12:1-2, Galatians 2:20, Colossians 1:18, Hebrews 1:2, John 14:21, 23, John 15:10, 14, 1 Samuel 15:22)

EExtending the Love of Christ and his Kingdom – Mission, Vision, Proclamation (John 13:34-35, 1 John 3:16-18, John 15:13, 1 Corinthians 13:4-8, 1 John 4:7-21, Matthew 9:35-38, Acts 1:8, Luke 24:47, John 20:21, Isaiah 6:8)

Luther’s Reformation at 500

This week is significant for the Christian church.

Sometime during October 31, 1517, the day before the Feast of All Saints, the 33-year-old Martin Luther posted these statements on the door of the Castle Church in Wittenberg. The door functioned as a bulletin board for various announcements related to academic and church affairs.

In case you ever wondered what this was all about…

In the first few theses, Luther develops the idea of repentance as the Christian’s inner struggle with sin rather than the external system of sacramental confession.

Theses 5–7 state that the pope can only release people from the punishments he has administered himself or through the church’s system of penance, not the guilt of sin. The pope can only announce God’s forgiveness of the guilt of sin in his name.

In theses 14–29, Luther challenged common beliefs about purgatory.

Theses 30–34 deal with the false certainty Luther believed the indulgence preachers offered Christians. Since no one knows whether a person is truly repentant, a letter assuring a person of his forgiveness is dangerous.

In theses 35 and 36, he attacks the idea that an indulgence makes repentance unnecessary.

Theses 39 and 40 argue that indulgences make true repentance more difficult. True repentance desires God’s punishment of sin, but indulgences teach one to avoid punishment, since that is the purpose of purchasing the indulgence.

In theses 41–47 Luther criticizes indulgences on the basis that they discourage works of mercy by those who purchase them.

Luther criticizes the doctrine of the treasury of merit on which the doctrine of indulgences is based in theses 56–66. He states that everyday Christians do not understand the doctrine and are being misled.

In theses 67–80, Luther discusses the problems with the way indulgences are being preached.

Luther finally lists several criticisms advanced by laypeople against indulgences in theses 81–91. He presents these as difficult objections his congregants are bringing rather than his own criticisms. How should he answer those who ask why the pope does not simply empty purgatory if it is in his power? *

The following text is directly from the Bible Study Tools website.

Out of love for the truth and the desire to bring it to light, the following propositions will be discussed at Wittenberg, under the presidency of the Reverend Father Martin Luther, Master of Arts and of Sacred Theology, and Lecturer in Ordinary on the same at that place. Wherefore he requests that those who are unable to be present and debate orally with us, may do so by letter.

In the Name our Lord Jesus Christ. Amen.

1. When our Lord and Master Jesus Christ said, “Repent” ( Matthew 4:17 ), he willed the entire life of believers to be one of repentance.

2. This word cannot be understood as referring to the sacrament of penance, that is, confession and satisfaction, as administered by the clergy.

3. Yet it does not mean solely inner repentance; such inner repentance is worthless unless it produces various outward mortification of the flesh.

4. The penalty of sin remains as long as the hatred of self (that is, true inner repentance), namely till our entrance into the kingdom of heaven.

5. The pope neither desires nor is able to remit any penalties except those imposed by his own authority or that of the canons.

6. The pope cannot remit any guilt, except by declaring and showing that it has been remitted by God; or, to be sure, by remitting guilt in cases reserved to his judgment. If his right to grant remission in these cases were disregarded, the guilt would certainly remain unforgiven.

7. God remits guilt to no one unless at the same time he humbles him in all things and makes him submissive to the vicar, the priest.

8. The penitential canons are imposed only on the living, and, according to the canons themselves, nothing should be imposed on the dying.

9. Therefore the Holy Spirit through the pope is kind to us insofar as the pope in his decrees always makes exception of the article of death and of necessity.

10. Those priests act ignorantly and wickedly who, in the case of the dying, reserve canonical penalties for purgatory.

11. Those tares of changing the canonical penalty to the penalty of purgatory were evidently sown while the bishops slept ( Matthew 13:25 ).

12. In former times canonical penalties were imposed, not after, but before absolution, as tests of true contrition.

13. The dying are freed by death from all penalties, are already dead as far as the canon laws are concerned, and have a right to be released from them.

14. Imperfect piety or love on the part of the dying person necessarily brings with it great fear; and the smaller the love, the greater the fear.

15. This fear or horror is sufficient in itself, to say nothing of other things, to constitute the penalty of purgatory, since it is very near to the horror of despair.

16. Hell, purgatory, and heaven seem to differ the same as despair, fear, and assurance of salvation.

17. It seems as though for the souls in purgatory fear should necessarily decrease and love increase.

18. Furthermore, it does not seem proved, either by reason or by Scripture, that souls in purgatory are outside the state of merit, that is, unable to grow in love.

19. Nor does it seem proved that souls in purgatory, at least not all of them, are certain and assured of their own salvation, even if we ourselves may be entirely certain of it.

20. Therefore the pope, when he uses the words “plenary remission of all penalties,” does not actually mean “all penalties,” but only those imposed by himself.

21. Thus those indulgence preachers are in error who say that a man is absolved from every penalty and saved by papal indulgences.

22. As a matter of fact, the pope remits to souls in purgatory no penalty which, according to canon law, they should have paid in this life.

23. If remission of all penalties whatsoever could be granted to anyone at all, certainly it would be granted only to the most perfect, that is, to very few.

24. For this reason most people are necessarily deceived by that indiscriminate and high-sounding promise of release from penalty.

25. That power which the pope has in general over purgatory corresponds to the power which any bishop or curate has in a particular way in his own diocese and parish.

26. The pope does very well when he grants remission to souls in purgatory, not by the power of the keys, which he does not have, but by way of intercession for them.

27. They preach only human doctrines who say that as soon as the money clinks into the money chest, the soul flies out of purgatory.

28. It is certain that when money clinks in the money chest, greed and avarice can be increased; but when the church intercedes, the result is in the hands of God alone.

29. Who knows whether all souls in purgatory wish to be redeemed, since we have exceptions in St. Severinus and St. Paschal, as related in a legend.

30. No one is sure of the integrity of his own contrition, much less of having received plenary remission.

31. The man who actually buys indulgences is as rare as he who is really penitent; indeed, he is exceedingly rare.

32. Those who believe that they can be certain of their salvation because they have indulgence letters will be eternally damned, together with their teachers.

33. Men must especially be on guard against those who say that the pope’s pardons are that inestimable gift of God by which man is reconciled to him.

34. For the graces of indulgences are concerned only with the penalties of sacramental satisfaction established by man.

35. They who teach that contrition is not necessary on the part of those who intend to buy souls out of purgatory or to buy confessional privileges preach unchristian doctrine.

36. Any truly repentant Christian has a right to full remission of penalty and guilt, even without indulgence letters.

37. Any true Christian, whether living or dead, participates in all the blessings of Christ and the church; and this is granted him by God, even without indulgence letters.

38. Nevertheless, papal remission and blessing are by no means to be disregarded, for they are, as I have said (Thesis 6), the proclamation of the divine remission.

39. It is very difficult, even for the most learned theologians, at one and the same time to commend to the people the bounty of indulgences and the need of true contrition.

40. A Christian who is truly contrite seeks and loves to pay penalties for his sins; the bounty of indulgences, however, relaxes penalties and causes men to hate them — at least it furnishes occasion for hating them.

41. Papal indulgences must be preached with caution, lest people erroneously think that they are preferable to other good works of love.

42. Christians are to be taught that the pope does not intend that the buying of indulgences should in any way be compared with works of mercy.

43. Christians are to be taught that he who gives to the poor or lends to the needy does a better deed than he who buys indulgences.

44. Because love grows by works of love, man thereby becomes better. Man does not, however, become better by means of indulgences but is merely freed from penalties.

45. Christians are to be taught that he who sees a needy man and passes him by, yet gives his money for indulgences, does not buy papal indulgences but God’s wrath.

46. Christians are to be taught that, unless they have more than they need, they must reserve enough for their family needs and by no means squander it on indulgences.

47. Christians are to be taught that they buying of indulgences is a matter of free choice, not commanded.

48. Christians are to be taught that the pope, in granting indulgences, needs and thus desires their devout prayer more than their money.

49. Christians are to be taught that papal indulgences are useful only if they do not put their trust in them, but very harmful if they lose their fear of God because of them.

50. Christians are to be taught that if the pope knew the exactions of the indulgence preachers, he would rather that the basilica of St. Peter were burned to ashes than built up with the skin, flesh, and bones of his sheep.

51. Christians are to be taught that the pope would and should wish to give of his own money, even though he had to sell the basilica of St. Peter, to many of those from whom certain hawkers of indulgences cajole money.

52. It is vain to trust in salvation by indulgence letters, even though the indulgence commissary, or even the pope, were to offer his soul as security.

53. They are the enemies of Christ and the pope who forbid altogether the preaching of the Word of God in some churches in order that indulgences may be preached in others.

54. Injury is done to the Word of God when, in the same sermon, an equal or larger amount of time is devoted to indulgences than to the Word.

55. It is certainly the pope’s sentiment that if indulgences, which are a very insignificant thing, are celebrated with one bell, one procession, and one ceremony, then the gospel, which is the very greatest thing, should be preached with a hundred bells, a hundred processions, a hundred ceremonies.

56. The true treasures of the church, out of which the pope distributes indulgences, are not sufficiently discussed or known among the people of Christ.

57. That indulgences are not temporal treasures is certainly clear, for many indulgence sellers do not distribute them freely but only gather them.

58. Nor are they the merits of Christ and the saints, for, even without the pope, the latter always work grace for the inner man, and the cross, death, and hell for the outer man.

59. St. Lawrence said that the poor of the church were the treasures of the church, but he spoke according to the usage of the word in his own time.

60. Without want of consideration we say that the keys of the church, given by the merits of Christ, are that treasure.

61. For it is clear that the pope’s power is of itself sufficient for the remission of penalties and cases reserved by himself.

62. The true treasure of the church is the most holy gospel of the glory and grace of God.

63. But this treasure is naturally most odious, for it makes the first to be last ( Matthew 20:16 ).

64. On the other hand, the treasure of indulgences is naturally most acceptable, for it makes the last to be first.

65. Therefore the treasures of the gospel are nets with which one formerly fished for men of wealth.

66. The treasures of indulgences are nets with which one now fishes for the wealth of men.

67. The indulgences which the demagogues acclaim as the greatest graces are actually understood to be such only insofar as they promote gain.

68. They are nevertheless in truth the most insignificant graces when compared with the grace of God and the piety of the cross.

69. Bishops and curates are bound to admit the commissaries of papal indulgences with all reverence.

70. But they are much more bound to strain their eyes and ears lest these men preach their own dreams instead of what the pope has commissioned.

71. Let him who speaks against the truth concerning papal indulgences be anathema and accursed.

72. But let him who guards against the lust and license of the indulgence preachers be blessed.

73. Just as the pope justly thunders against those who by any means whatever contrive harm to the sale of indulgences.

74. Much more does he intend to thunder against those who use indulgences as a pretext to contrive harm to holy love and truth.

75. To consider papal indulgences so great that they could absolve a man even if he had done the impossible and had violated the mother of God is madness.

76. We say on the contrary that papal indulgences cannot remove the very least of venial sins as far as guilt is concerned.

77. To say that even St. Peter if he were now pope, could not grant greater graces is blasphemy against St. Peter and the pope.

78. We say on the contrary that even the present pope, or any pope whatsoever, has greater graces at his disposal, that is, the gospel,spiritual powers, gifts of healing, etc., as it is written, 1 Corinthians 12:28 ).

79. To say that the cross emblazoned with the papal coat of arms, and set up by the indulgence preachers is equal in worth to the cross of Christ is blasphemy.

80. The bishops, curates, and theologians who permit such talk to be spread among the people will have to answer for this.

81. This unbridled preaching of indulgences makes it difficult even for learned men to rescue the reverence which is due the pope from slander or from the shrewd questions of the laity.

82. Such as: “Why does not the pope empty purgatory for the sake of holy love and the dire need of the souls that are there if he redeems an infinite number of souls for the sake of miserable money with which to build a church? The former reason would be most just; the latter is most trivial.

83. Again, “Why are funeral and anniversary masses for the dead continued and why does he not return or permit the withdrawal of the endowments founded for them, since it is wrong to pray for the redeemed?”

84. Again, “What is this new piety of God and the pope that for a consideration of money they permit a man who is impious and their enemy to buy out of purgatory the pious soul of a friend of God and do not rather, because of the need of that pious and beloved soul, free it for pure love’s sake?”

85. Again, “Why are the penitential canons, long since abrogated and dead in actual fact and through disuse, now satisfied by the granting of indulgences as though they were still alive and in force?”

86. Again, “Why does not the pope, whose wealth is today greater than the wealth of the richest Crassus, build this one basilica of St. Peter with his own money rather than with the money of poor believers?”

87. Again, “What does the pope remit or grant to those who by perfect contrition already have a right to full remission and blessings?”

88. Again, “What greater blessing could come to the church than if the pope were to bestow these remissions and blessings on every believer a hundred times a day, as he now does but once?”

89. “Since the pope seeks the salvation of souls rather than money by his indulgences, why does he suspend the indulgences and pardons previously granted when they have equal efficacy?”

90. To repress these very sharp arguments of the laity by force alone, and not to resolve them by giving reasons, is to expose the church and the pope to the ridicule of their enemies and to make Christians unhappy.

91. If, therefore, indulgences were preached according to the spirit and intention of the pope, all these doubts would be readily resolved. Indeed, they would not exist.

92. Away, then, with all those prophets who say to the people of Christ, “Peace, peace,” and there is no peace! ( Jeremiah 6:14 )

93. Blessed be all those prophets who say to the people of Christ, “Cross, cross,” and there is no cross!

94. Christians should be exhorted to be diligent in following Christ, their Head, through penalties, death and hell.

95. And thus be confident of entering into heaven through many tribulations rather than through the false security of peace ( Acts 14:22 ).

[ * For more details ]

Jesus’ Model for Decision Making

We all desire to make wise decisions, so it is best to look at the actions of Jesus to understand our decision making strategy.

Jesus Made a Choice: this is the key to decision making. We arrive where we are right now because of the decisions we have made over the years, and even today. So the first step is easy, simply choose to choose.

Jesus Withdrew from Others: if we want to make a godly decision, we should get away from worldly influences. Jesus withdrew and spent time in prayer, and thinking through his choices. He often spent time alone before making significant decisions.

Jesus Prayed About it: if prayer was necessary for Jesus, how much more for us? Ask for God’s wisdom (James 1:5), and maybe even fasting to your praying (Isaiah 58:8-9).

Jesus was Obedient: he made decisions based on the Word of God (John 4:34). Perhaps we would have the commitment to obey God more than our drive to eat. When we think about our commitment to obedience, most of our decision are decided ahead of time.

Jesus Told Others What He Decided: when we tell others, it seems to solidify our decision. Opposition and criticism may come but we must make our decisions known.