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Martin Luther’s doctrine of justification is all too often assumed to be the same doctrine that later wound up in the Reformed Orthodox creeds. This sola fide (the one of Reformed Orthodoxy) tends to be read back into the magisterial Reformers, and in this manner the nuances of the original Reformation sola fide are missed.
The excerpts below come from Martin Luther’s introduction and summary of the book of Romans. Martin Luther, Commentary on Romans, trans. J. Theodore Mueller (Grand Rapids: Kregel Classic, Zondervan, 1954).
Notice that Luther’s notion of justifying righteousness is faith itself because faith satisfies the law. Luther’s notion of justifying righteousness, then, was not Christ’s active and passive obedience, as in much of the Reformed versions of the doctrine of imputation. (more…)
Gerald Hiestand, pastor at Harvest Bible Chapel and President of the Society for the Advancement of Ecclesial Theology, calls men to the pastor-scholar paradigm.
Celucien L. Joseph appreciates Gregery Boyd’s thoughts on how racial reconciliation is an important aspect of the biblical gospel. In another post, he talks about race consciousness. Once anglo’s are no longer the dominant race in the U.S., perhaps they will give more attention to this topic. For now it seems like only a handful of anglo people even have this issue on their radar.
Treven Wax posts Martin Luther’s definition of the gospel, which shows that Luther didn’t always think of the core of the gospel message as including the doctrine of justification.
John Armstrong exposes us to the concept of “coerced consensus.”