Dr. Luther’s Nature of Faith and Its Relation to Salvation

Introduction

During the Reformation era in Europe, the Christian religion appeared to have detonated from the inside and everything appeared to be unusual. Reformers therefore engaged in protests against the unethical pyramid of the Roman Church which was perceived as exploitative. One of these reformers who is also accounted to be among the greatest leaders that ever lived and one that uniquely prevails as being a forerunner of the objections was Dr. Martin Luther[1]. His commencement of reformation began after he published his thesis regarding the Roman Catholic Church’s principle. Based on a number of studies, Luther himself asserted that something that made him diverse from all other reformers was the fact that he focused on the deeper theological foundation of the church’s unethical practices which is the falsification of the principle of grace and redemption[2]. The primary foundations of Luther’s reformation regarding the church were Justification by faith and the scripture alone. The justification doctrine refers to the account of how the fault of sinners is eradicated by God and receives the sinner to His spiritual union[3]. The primary issue in this regard revolves around how the tension amid human sins and heavenly righteousness is resolute. Luther’s central argument is that faith on its own defends the one that has faith in Christ based on being reached by the gospel[4].

The justification of faith on its own according to Luther means that faith has the ability to make an individual virtuous in God’s eyes. This kind of faith, in addition, influences Christ’s righteousness accusation that endorses the sinners of one that has faith[5]. Love, as well as Good deeds, are the required outcomes of justification even though they are not a necessity for the justification. However, Luther asserts that the inclination to love and performance of good work dwells in the believer via Christ who is also existing in Faith. In this context, he argues that these features do not, however, justify the authority similar to human characteristics related to faith. According to Luther, Faith incorporates effective transformation in the person that believes highly that allows an individual to maintain faith[6]. Since the justification incorporates uniting with Christ this implies the engagement in divine nature and Luther’s principles in regard to justification has common components with the thought of veneration.

No one is righteous based only on their own deeds as Christ is the ultimate source of righteousness. For Luther believing in Christ is mainly related to accepting and acquiring the love of God. Luther acquired his justification comprehension amid the issue of moralism and theology in the late unenlightened religion[7]. He worked consistently to ensure that he got a courteous God based on the scholastic theology dictations. In the end, he ended up with blocking to the point that he got desolated. Based on his beliefs one only acquired divine justification and grade after healing the damages and pain created by sins. Despite the fact that after having sinned and acquired kindness the sins are not eliminated they are forgiven and never considered against humans[8].

At the general focus of Christian faith lies the principle of salvation. In that Luther asserts that humans are wicked, broken and predetermined and thus separated from the belief of Christ[9]. They are bound to get into relationships with the existing God only via the sinless expense of Christ but this aspect was in most cases being disregarded by the church that was. This increased the attention in regard to the dilemma regarding salvation in the early 16th century particularly because of the dawning of people’s awareness that was developed by the intensification of humanism. The term justification according to Luther mainly meant getting into the rightfully situated relationship with Christ or appearing as righteous to God[10]. This was particularly perceived as dealing generally with what individuals had to perform in order to be considered as saved but controversy regarding the subject was intensifying for a number of reasons. First, the church had not made any ruling declaration in regard to the subject for years to the public with no convenience scripture entree. In addition, despite this being a discussion among theologians which was characterized by varying opinions the church failed to deal or even assess the opinions[11].

Luther in this context argued that the church, in particular, has missed the assertion of the salvation gospel. However, he never actually defended sole conclusion in regard to what he really meant by his argument. Even after focusing on teaching Psalms lectures, his focus on faith justification principle is apparent but this is clearly a more distinct perception when compared with the one that he was utilizing when campaigning for reform[12]. Basically and closely related to the Church’s perspective at the given time he held the belief that the condition in regard to God’s justification was a single task that the sinner was required to conduct. Prior he held the belief that the requirement for achieving justification was something that would be achieved by the sinner. Later after viewing the aspect as one that would not be achieved by anyone partially sunk in believing in reference to God’s righteousness as the general equality of God in adjudging everyone as equal in regard to being condemned or being saved if they were able to meet the set basics even though with different requirements[13].

Luther held that salvation is dependent on one deed but it is humans who are also sinners who are supposed to take the step of calling for the help of God after realizing that they needed to be graced and given that God is fully Righteous he is necessitated to validate them[14]. However, based on his experience his comprehension regarding salvation created minimized comfort in life. He began to establish the increasing weakness for the salvation and viewed it as attained given that he perceived his own life as completely perfect religiousness[15]. For him, he argued that faith on its own was capable of justification because humanity was completely covered by the impiety and for this reason, it was incapable of escaping which would only be achieved through the utilization of unusual divine[16].

Luther held the belief that repentance is the fruit of grace and not necessary on meeting the requirements and that this can be justified by faith on its own. He acquires a fully fresh aspect of God’s righteousness by asserting that it is justice that God offers freely to the sinners in order to bring them to salvation and to rescue them from the wrongdoings[17]. Luther asserts that faith cannot be founded mainly on historical information regarding the life of Jesus Christ but based on its meaning on an individual person. This means believing that he was intuitive, lived and later died in the quest for sins justification and as he resurrected salvation was achieved for every human. Luther associated his faith to an individual who not only views a car as a means of transportation and believing that it works as all other cars but he believed in getting into the car and permitting it to take him across locations. So in other words, he meant that an individual should trust in God’s promises and everything that He says since those promises are to be kept and fulfilled with time. He also maintained in his justification the argument that faith normally creates connection and unity amid those that believe and Christ himself relative to a marriage reunion in which all aspects of life are shared mutually. In his assertions, he noted that Christ of comprised of grace, life expectancy and salvation[18]. Despite the fact that the human soul is covered by sins, regrets, and death it is through grace that faiths creates a way between them with Christ. With grace then God will not deny a believer salvation as he is the redeemer. With all this being accounted for, faith can never be categorized as a requirement in regard to justification since God is involved in the provision of everything that is required for one to be validated and sinners are only required to achieve it via their own faith which is a God-given gift on its own[19].

When repentance and conviction prove not to be adequate or authoritative simply because of the depth or its worthiness in general grace will automatically come to the rescue of the one that has faith based on the promises and strengths that they hold[20]. In Luther’s view, actual faith is the one that embraces all well and only seeks to believe in the made promises[21].  The righteousness perfection is acquired from the note that individuals are sinners in general but it is only the gospel that makes them pure. It is not that faith is more of an association with Christ in general but it is essential in validating those that sins[22]. This connects directly with the notion that faith is more of the created association with Christ rather than the effort that is necessary for achieving salvation. The general uprightness perfection is acquired generally since individuals are sinners and they are only made virtuous by the gospel[23].

Faith is dominant in Luther’s theology. His detection of Romans 1:17 resulted in a major transformation in his entire life. Prior to this discovery, he was involved in a consistent recount of his sins and concession with the hope that he would not forget to repent for any prior to his death which would result in his faith being questioned for being doubtful. One of the primary transformation in his thesis was based on his fresh comprehension of faith in general. Rather than just perceiving faith as a form of work that should be accomplished in general for salvation to be achieved. Luther mainly perceived faith as the creation of a stronger relationship with God in general. He believed that believing that faith creates some form of relationship is necessary for withdrawing the feeling of sinning fault and the fear of ending up in hell[24].

Fait justification is rooted in the Old Testament as authored by Paul and then asserted by Luther which demonstrates the principality. It was through such writings that Luther got the understanding of the principles. He, however, asserts that despite the fact that the law was provided by God himself being obedient to this law does not seeks to bring salvation but it is having Faith in God that leads to this transformation. This faith is also categorized as perfect inactiveness based on the beliefs of Luther. This, in other words, means being placed to demise as a criminal but being brought back as a saint[25].

It is factual that Luther’s effort towards achieving salvation was more classified in his theological theses. His predestinations confidence was the result of his experience and not based on assumptions. This becomes evident in the case where he consistently emphasis of that actual connection in regard to human determination to achieve ultimate connection and makes declaration that all deeds are mainly sourced from God and also recognizes liberation in subjects that relate to salvation[26]. It is evident that his primary claim was not basically to protect the heavenly power in securing salvation. He focused on acquiring salvation via commendable effort and practices and this did not benefit but ultimately gained peace since his general vision of the general God’s love forgiveness. This developed the conviction that he acquired peace via the work of God[27].

For Luther faith is the one that works because it should be sincere. However, to be precise these works are never a requirement in relation to salvation. It should be noted that Luther’s justification doctrine has an authoritative Christological emphasis. For him, the work of Christ along with justification is an equal measure. In that Faith, justification must be debated in direct relationship with Christ’s doctrine. In regard to salvation and justification, in particular, every man should trust in. God rather than their own capabilities[28]. In the ultimate, justification is dependent on believing in Christ. This means that believing in Christ is consistent with justification. It is thus worth noting that Luther utilized Justification to create more than a single sense. In that he defended is as God’s judgment where he makes one virtuous by declaration. On the other hand, he asserts that being virtuousness is having faith which should not comprise of any form of work but it is based on the gracious kindness and God’s weighing up[29].

In addition, justification to Luther is described incorporates the process through which God considers one as righteous by believing[30]. In this context, it becomes apparent that justification and virtuousness are not complete on the universe but perfection will be achieved at the end.  The comprehensive justification is real only for the presence of sincere faith. In other words, the basic meaning of justification can be seen as the serving of God into believing, attributing and distinguishing a believer as righteous. This is the process via which God instills value in his link to the believer. In reference to the gospel, Justification can best be described as the act through which God accounts and receives as sinner who is not virtuous and considers them as virtuous. This, therefore, implies that Christ does not attribute sins but he acts on forging each of them. For him, he saves humans as though sins never existed. This forgiveness is the actual attribution of righteous[31].

Virtuous is not a man’s quality but it is of Christ. In that humans can never be righteous by themselves or through means that they have created on their own. Christ is the one that is responsible for validation of faith since humans are passive. The compassion and grace of Christ are the basic source of His righteousness and the attribution to the sinner[32]. Validation and justification to humans are from the exterior sources which is not a fundamental quality of their faith. There are no one persons that acquire validation based on their personal deed, God only validates one’s faith for the sake of Christ[33]. This means that the validation is all his doings and in order for it to be effective man should be ready to acquire it. Justification can only be obtained by humans through faith which involves believing in Christ.

Believing in Christ is consistent with a number of features. For Luther, one that believes in Christ must recognize and hold God’s love through Christ. This act according to Luther which involves exchange amid virtuousness and sins is what justification entails.  From the view of a sinner, Faith mainly incorporates the acceptance of a kind judgment over a believer. When one as a sinner maintains his faith it implies that he believes in validation and the entire working of Christ only occurs for the wellness of the sinner. Faith in this context is not a chronological aspect but a fundamental one. Christ’s death on the cross in the quest of guarding human’s salvation is historical truth and should be assumed by the devotee. This means that believing is not an intellectual activity as it incorporates trust in the compassion that Christ offers. Faith is generally made of Christ and thus He cannot be separated from faith as they are not different and they are also not in objection of each other. Faith is authoritative only due to Christ and also because it is based on a virtuous Christ[34]. The compassion promise of Christ can only be obtained through acquiring faith and this is not the work of man but it is a primary response to the heavenly context of forgiveness. Virtuousness was acquired by demise at the cross. This means that validation is directly linked to Christ’s working which is acquired by humans through faith. When doing this individual becomes fully justified since faith is the one that justifies an individual and takes righteousness. Christ is usually living in faith which is used in validation. Justification is fully linked to an individual’s belief. Faith is capable of making an individual righteous after believing fully in Christ where he lives in faith which offers humans justification. In this context, faith can be categorized as a human boldness guided by Christ[35].

While focusing on Luther’s life and theological thesis it is easier to observe the changes that he experienced throughout life. Before his acquisition of knowledge in reference to faith justification, he lived in constant anxiety of the existence of God, sins, and salvation[36]. All his deeds focused on the manner in which he would be able to be saved. His assertions demonstrate that as a reformer Luther was attempting to emphasize on the thesis that faith on its own can be validated and lead to one acquiring salvation. In that, for him, it is believing in Christ that would ensure that the Redeemer places grace on an individual based on their faith and good deeds. For him, it is not possible for one to be virtuous because that is an aspect that can only be owned by God who is the savior. This concept is applicable to the modern culture for particularly for North America and African American cultures. In that, he noted that it is through changing his belief and focusing on his faith and good deeds rather than trying to acquire uprightness that his life transformed. In the contemporary world, it is norm for people to be occupied by their personal works thus forgetting to meet the preconditions of salvation[37]. These cultures are firm and founded on traditions that might be tiring to adhere. Living depending on faith is an easy idea that individuals can understand with ease. Believing does not necessarily imply that one is happy but it creates hopes for salvation. The world is currently consumed by consumerism and the church has not been excused so that happiness can be achieved individuals would live well by considering Luther’s thoughts and live based on their faith and general trust in the promises made by Christ as well as his reappearance. Based on Luther’s ideas Christ is the actual path to the achievement of happiness and faith refers to means through which closeness with Christ[38].

Conclusion

Luther main argument is that faith alone can lead to justification. Luther’s central argument is that faith on its own defends the one that has faith in Christ based on being reached by the gospel. He argues that although the preconditions of faith cannot be based mainly on deeds as faith is the primary determinant. It is through believing that one is validated as righteous. God as the redeemer and thus he has the capability of making one righteous after believing in his promises. Luther asserts that the inclination to love and performance of good work dwells in the believer via Christ who is also existing in Faith. He argues that these features do not, however, justify the authority similar to human characteristics related to faith. According to Luther, Faith incorporates effective transformation in the person that beliefs highly that allows an individual to maintain are.

 

 

 

 

 

 

 

 

 

 

References

Bayer, Oswald. 2008. Martin Luther's theology: a contemporary interpretation. Grand Rapids, Mich: W.B. Eerdmans Pub. Co.

Corneliu C. Simut. N.D. The Doctrine of Justification in the Theology of Martin Luther: A Sample of Theological Ethics for Romanian Evangelicals. Emanuel University. Retrieved from http://www.emanuel.ro/wp-content/uploads/2014/06/P-1.1-2003-Corneliu-C.-Simut-The-Doctrine-of-Justification-in-the-Theology-of-Martin-Luther.pdf

Hamm, Berndt, and Timothy Wengert. "Martin Luther's Revolutionary Theology of Pure Gift without Reciprocation." Lutheran Quarterly 29, no. 2 (2015): 125.

Kolb, Robert, Irene Dingel, and L'ubomír Batka. 2016. The Oxford handbook of Martin Luther's theology. New York: Oxford University Press.

Lopes Pereira, Jairzinho. 2013. Augustine of Hippo and Martin Luther on original sin and justification of the sinner. http://public.eblib.com/choice/publicfullrecord.aspx?p=1583829.

McGrath, Alister E. 2011. Luther's theology of the cross: Martin Luther's theological breakthrough. Malden, MA: Wiley-Blackwell.

 

 

[1] Bayer, Oswald. 2008. Martin Luther's theology: a contemporary interpretation. Grand Rapids, Mich: W.B. Eerdmans Pub

[2] Hamm, Berndt, and Timothy Wengert. "Martin Luther's Revolutionary Theology of Pure Gift without Reciprocation." Lutheran Quarterly 29, no. 2 (2015): 125.

[3] Corneliu C. Simut. N.D. The Doctrine of Justification in the Theology of Martin Luther: A Sample of Theological Ethics for Romanian Evangelicals. Emanuel University

[4] Hamm, Berndt, and Timothy Wengert. "Martin Luther's Revolutionary Theology of Pure Gift without Reciprocation." Lutheran Quarterly 29, no. 2 (2015): 125.

[5] Kolb, Robert, Irene Dingel, and L'ubomír Batka. 2016. The Oxford handbook of Martin Luther's theology. New York: Oxford University Press.

[6] Hamm, Berndt, and Timothy Wengert. "Martin Luther's Revolutionary Theology of Pure Gift without Reciprocation." Lutheran Quarterly 29, no. 2 (2015): 125.

[7] Corneliu C. Simut. N.D. The Doctrine of Justification in the Theology of Martin Luther: A Sample of Theological Ethics for Romanian Evangelicals. Emanuel University

[8] Bayer, Oswald. 2008. Martin Luther's theology: a contemporary interpretation. Grand Rapids, Mich: W.B. Eerdmans Pub

[9] Kolb, Robert, Irene Dingel, and L'ubomír Batka. 2016. The Oxford handbook of Martin Luther's theology. New York: Oxford University Press.

[10] Hamm, Berndt, and Timothy Wengert. "Martin Luther's Revolutionary Theology of Pure Gift without Reciprocation." Lutheran Quarterly 29, no. 2 (2015): 125.

[11] Corneliu C. Simut. N.D. The Doctrine of Justification in the Theology of Martin Luther: A Sample of Theological Ethics for Romanian Evangelicals. Emanuel University

[12] Kolb, Robert, Irene Dingel, and L'ubomír Batka. 2016. The Oxford handbook of Martin Luther's theology. New York: Oxford University Press.

[13] Bayer, Oswald. 2008. Martin Luther's theology: a contemporary interpretation. Grand Rapids, Mich: W.B. Eerdmans Pub

[14] Kolb, Robert, Irene Dingel, and L'ubomír Batka. 2016. The Oxford handbook of Martin Luther's theology. New York: Oxford University Press.

[15] Corneliu C. Simut. N.D. The Doctrine of Justification in the Theology of Martin Luther: A Sample of Theological Ethics for Romanian Evangelicals. Emanuel University

[16] Hamm, Berndt, and Timothy Wengert. "Martin Luther's Revolutionary Theology of Pure Gift without Reciprocation." Lutheran Quarterly 29, no. 2 (2015): 125.

 

[17] McGrath, Alister E. 2011. Luther's theology of the cross: Martin Luther's theological breakthrough. Malden, MA: Wiley-Blackwell.

[18] Bayer, Oswald. 2008. Martin Luther's theology: a contemporary interpretation. Grand Rapids, Mich: W.B. Eerdmans Pub

[19] Hamm, Berndt, and Timothy Wengert. "Martin Luther's Revolutionary Theology of Pure Gift without Reciprocation." Lutheran Quarterly 29, no. 2 (2015): 125.

[20] Lopes Pereira, Jairzinho. 2013. Augustine of Hippo and Martin Luther on original sin and justification of the sinner.

[21] Lopes Pereira, Jairzinho. 2013. Augustine of Hippo and Martin Luther on original sin and justification of the sinner.

[22]Corneliu C. Simut. N.D. The Doctrine of Justification in the Theology of Martin Luther: A Sample of Theological Ethics for Romanian Evangelicals. Emanuel University

[23] McGrath, Alister E. 2011. Luther's theology of the cross: Martin Luther's theological breakthrough. Malden, MA: Wiley-Blackwell.

[24] Hamm, Berndt, and Timothy Wengert. "Martin Luther's Revolutionary Theology of Pure Gift without Reciprocation." Lutheran Quarterly 29, no. 2 (2015): 125.

[25] Lopes Pereira, Jairzinho. 2013. Augustine of Hippo and Martin Luther on original sin and justification of the sinner.

[26] Lopes Pereira, Jairzinho. 2013. Augustine of Hippo and Martin Luther on original sin and justification of the sinner.

[27] McGrath, Alister E. 2011. Luther's theology of the cross: Martin Luther's theological breakthrough. Malden, MA: Wiley-Blackwell.

[28] Lopes Pereira, Jairzinho. 2013. Augustine of Hippo and Martin Luther on original sin and justification of the sinner.

[29] Hamm, Berndt, and Timothy Wengert. "Martin Luther's Revolutionary Theology of Pure Gift without Reciprocation." Lutheran Quarterly 29, no. 2 (2015): 125.

[30] McGrath, Alister E. 2011. Luther's theology of the cross: Martin Luther's theological breakthrough. Malden, MA: Wiley-Blackwell.

[31] Lopes Pereira, Jairzinho. 2013. Augustine of Hippo and Martin Luther on original sin and justification of the sinner.

[32] McGrath, Alister E. 2011. Luther's theology of the cross: Martin Luther's theological breakthrough. Malden, MA: Wiley-Blackwell.

[33] Hamm, Berndt, and Timothy Wengert. "Martin Luther's Revolutionary Theology of Pure Gift without Reciprocation." Lutheran Quarterly 29, no. 2 (2015): 125.

[34] Lopes Pereira, Jairzinho. 2013. Augustine of Hippo and Martin Luther on original sin and justification of the sinner.

[35] McGrath, Alister E. 2011. Luther's theology of the cross: Martin Luther's theological breakthrough. Malden, MA: Wiley-Blackwell.

[36] Lopes Pereira, Jairzinho. 2013. Augustine of Hippo and Martin Luther on original sin and justification of the sinner.

[37] Lopes Pereira, Jairzinho. 2013. Augustine of Hippo and Martin Luther on original sin and justification of the sinner.

[38] Hamm, Berndt, and Timothy Wengert. "Martin Luther's Revolutionary Theology of Pure Gift without Reciprocation." Lutheran Quarterly 29, no. 2 (2015): 125.