Martin Luther (1483-1546)

Beloved, there are heresies (opinions) in all generations, and especially in generations of judgment where God gives men over to strong delusion to believe a lie, and fulfill His purpose in Yeshua ha Mashiach. The generation we abide is a generation of judgment. The time of the Gentiles (nations) is fulfilled! The day of Christ is at hand! The falling away has already occurred and the man of sin, the son of perdition has been revealed!

Let us first examine the conversion of Martin Luther. The first question I ask, “was the Mashiach revealed by grace by the will of God to Luther.”  “In July of 1505, Martin was caught in a horrific thunderstorm. Afraid that he was going to die, he screamed out a vow, “Save me, St. Anna, and I shall become a monk.” St. Anna was the mother of the Virgin Mary and the patron saint of miners. Most argue that this commitment to become a monk could not have come out of thin air and instead represents an intensification experience in which an already formulated thought is expanded and deepened. On July 17th Luther entered the Augustinian Monastery at Erfurt.” There is no evidence of the grace of God in this story except surmising that making a decision to be a monk is the same as the grace of God to accept the one true gospel as it is preached and/or revealed to man by God. This is not true conversion. There is the calling upon of a “St. Anna”. There is no other name under heaven that a man can call upon to be saved, except the name of Yeshua. The gospel was not preached by a messenger of God or God Himself (as the conversion of Paul). Now God is in control of all things, but this does not mean conversion is a process. The acceptance of the one true gospel is in a moment in time. There is not a partial acceptance. There is acceptance or not. We shall see from Luther’s own words that this could not be his conversion. This is an event that perhaps leads Luther to grace, but not conversion.

Now Martin Luther did enter into the Catholic Church and become a monk. He began to understand the doctrine of this church and find contradictions to grace in the form of indulgences (paying unrighteous mannon to be blessed of God). Perhaps a man apart from God’s grace is wiser than the children of light claim to be?  

Now below is another part of his life that occurred after he became a monk:

Meanwhile, I had already during that year returned to interpret the Psalter anew. I had confidence in the fact that I was more skilful, (What is the confidence of an unconverted man?) after I had lectured in the university on St. Paul’s epistles to the Romans, to the Galatias, and the one to the Hebrews. I had indeed been captivated with an extraordinary ardor for understanding Paul in the Epistle to the Romans. But up till then it was not the cold blood about the heart, but a single word in Chapter 1, “In it the righteousness of God is revealed,” that had stood in my way. For I hated that word “righteousness of God,” which, according to the use and custom of all the teachers, I had been taught to understand philosophically regarding the formal or active righteousness, as they call it, with which God is righteous and punishes the unrighteous sinner.(By his own words Luther was not converted as a monk, and a teacher. He states that he hated the righteousness of God at this time.)

Though I lived as a monk without reproach, (Paul before his conversion said he lived blameless under the Law, but was consenting to kill followers of Yeshua.) I felt that I was a sinner before God with an extremely disturbed conscience. I could not believe that he was placated by my satisfaction. I did not love, yes, I hated the righteous God who punishes sinners, and secretly, if not blasphemously, certainly murmuring greatly, I was angry with God, and said, “As if, indeed, it is not enough, that miserable sinners, eternally lost through original sin, are crushed by every kind of calamity by the law of the decalogue, without having God add pain to pain by the gospel and also by the gospel threatening us with his righteousness and wrath!” Thus I raged with a fierce and troubled conscience. Nevertheless, I beat importunately upon Paul at that place, most ardently desiring to know what St. Paul wanted.

At last, by the mercy of God, meditating day and night, I gave heed to the context of the words, namely, “In it the righteousness of God is revealed, as it is written, ‘He who through faith is righteous shall live.'” There I began to understand that the righteousness of God is that by which the righteous lives by a gift of God, namely by faith. And this is the meaning: the righteousness of God is revealed by the gospel, namely, the passive righteousness with which merciful God justifies us by faith, as it is written, “He who through faith is righteous shall live.” Here I felt that I was altogether born again and had entered paradise itself through open gates. There a totally other face of the entire Scripture showed itself to me. Thereupon I ran through the Scripture from memory. I also fount in other terms an analogy, as, the work of God, that is what God does in us, the power of God, with which he makes us wise, the strenght of God, the salvation of God, the glory of God. (Somewhere in the passage in the recounting of his life is the moment of grace, if there be grace.)

And I extolled my sweetest word with a love as great as the hatred with which I had before hated the word “righteousness of God.” Thus that place in Paul was for me truly the gate to paradise. Later I read Augustine’s The Spirit and the Letter, where contrary to hope I found that he, too, interpreted God’s righteousness in a similar way, as the righteousness with which God clothes us when he justifies us Although this was heretofore said imperfectly and he did not explain all things concerning imputation clearly, it nevertheless was pleasing that God’s righteousness with which we are justified was taught.( : Austine passage found as well as the place where the above quotation was taken from.)

Beloved, as far as the conversion of Martin Luther and judging it by the one true gospel, and looking at Paul’s conversion (it is a pattern for conversion for us), what is written does not leave one with confidence. Could there have been the true grace of God in the moment recounted? Yes, there could be, God knows. But this man became a teacher of doctrine, and there are grievous errors in his teaching. He gave predominance of doctrine over the preaching of the one true gospel. His thoughts on the Jews show great ignorance of the purpose of God. They show spite toward the people of the nation of Yisrael. He called the letter of James the “epistle of straw”.  Is he as reliable as Paul? By the one true gospel I find him unreliable. “He that endureth to the end shall be saved”.


This entry was posted in Conversions, The One True Gospel, Understanding of the gospel. Bookmark the permalink.

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