Psalms, Hymns, & Spiritual Songs

Paul tells Christians to "let the word of Christ richly dwell within you, with all wisdom, teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with thankfulness in your hearts to God" (Colossians 3:16).

Throughout the centuries many Psalms, Hymns, and Spiritual Songs have been written. Many are unfamiliar to us for various reasons. Over the past ten years or so, I have been introduced to some of the unfamiliar psalms, hymns, and spiritual songs. While being involved with mission work in Central America and in Southeast Asia, I was introduced to psalms, hymns, and spiritual songs of other cultures.

In the Fall of 1998, I was introduced to a hymn written by Basil Manly Jr., at a Founders Conference that has had a profound impact on my life. The hymn reminds me that I do not deserve God's grace, as a sinner the only thing that I deserve is his deepest wrath. Yet by God's grace and his grace alone, God allowed his Son, Jesus Christ, to take my place upon the cross. It is only through Christ's penal substitutionary death that I might have life.

Basil Manly Jr.'s hymn is:

"Lord, I Deserve Thy Deepest Wrath"
~ God, be merciful to me, a sinner.--Luke 18:13 ~

Lord, I deserve Thy deepest wrath,
Ungrateful, faithless I have been;
No terrors have my soul deterred,
Nor goodness wooed me from my sin.
No terrors have my soul deterred,
Nor goodness wooed me from my sin.

My heart is vile, my mind depraved,
My flesh rebels against Thy will;
I am polluted in Thy sight.
Yet, Lord, have mercy on me still!
I am polluted in Thy sight.
Yet, Lord have merch on me still!

Without defense to Thee I look,
To Thee, the only Savior, fly:
Without a hope, without a friend,
In deep destress to Thee I cry.
Without a hope, without a friend,
In deep destress, to Thee I cry.

Speak peace to me, my sins forgive,
Dwell Thou within my heart, O God,
The guilt and pow'r of sin remove,
And fit me for Thy blest abode.
The guilt and pow'r of sin remove,
And fit me for Thy blest abode.

Theology in Music

Where has theology gone? The great hymns of yester years where filled with great theology. But the Christian music that is being published and sung today lacks the theological depths of the songs of yester years. Yes, there are songs being published and sung today that contain theological themes in their lyrics. But there are more songs that seem to be lacking the theological substance that is needed to affirm believers in the faith.

Songs are a great method for teaching theology, especially to children. I have several close friends who home school their children. One couple was teaching one of the great hymns of the faith to their children. In the older version of the hymn contains the phrase "wretched worm." The couple's oldest child boldly stated, "I am not a worm!"

Can you imagine the parents response to their child's claim? They couple was presented with a great opportunity to teaching the theology behind the song. The Psalmist in Psalm 22:6 writes, "But I am a worm and not a man, a reproach of men and despised by the people" (NASB, 1995 update). In Isaiah 41:14 Jacob is even called a worm. If these two men are considered worms, what must we consider ourselves to be? Are you feeling a little wormy?

There is a place for the modern-day praise and worship music in our church services, as long as the music is theologically sound. But we must not forget the great hymns of the faith either for their lyrics contain great words of truth that need to be sung today.

One of my favorite praise chorus that we often sing at church is:

"Amazing Love--You are My King"

I'm forgiven because you were forsaken

I'm accepted, You were condemned

I'm alive and well

Your spirit is within me

Because you died and rose again

I'm forgiven because you were forsaken

I'm accepted, you were condemned

I'm alive and well

Your spirit is within me

Because you died and rose again

Amazing love, how can it be?

That you, my king. would die for me

Amazing love, I know its true

Its my joy to honor you

Amazing love, how can it be?

That my king would die for me

Amazing love, I know its true

Its my joy to honor you

In all I do I honor you

I'm forgiven because you were forsaken

I'm accepted, you were condemned

I'm alive and well your spirit is within me

Because you died and rose again

Amazing love, how can it be?

That you, my king would die for me

Amazing love, I know its true

Its my joy to honor you

Amazing love, how can it be?

That you, my king, would die for me

Amazing love, I know its true

Its my joy to honor you

In all I do I honor you

You are my king, You are my king

Jesus, You are my king

Jesus, You are my king

Amazing love, how can it be?

That you, my king, would die for me

Amazing love, I know its true

Its my joy to honor you

Amazing love, how can it be?

That you, my king would die for me

Amazing love, I know its true

Its my joy to honor you

In all I do I honor you

In all I do I honor you

The praise chorus is quite simple, yet rather profound theologically when one ponders upon the words looking at the theology behind the chorus. This particular praise chorus reminds me of the hymn written by Charles Wesley,

"And Can It Be?"

And can it be that I should gain

An int’rest in the Savior’s blood?

Died He for me, who caused His pain?

For me, who Him to death pursued?

Amazing love! how can it be

That Thou, my God shouldst die for me?

He left His Father’s throne above,

So free, so infinite His grace!

Emptied Himself of all but love,

And bled for Adam’s helpless race!

’Tis mercy all, immense and free,

For, O my God, it found out me.

Long my imprisoned spirit lay

Fast bound in sin and nature’s night.

Thine eye diffused a quick’ning ray:

I woke—the dungeon flamed with light!

My chains fell off, my heart was free,

I rose, went forth, and followed Thee.

No condemnation now I dread:

Jesus, and all in Him, is mine!

Alive in Him, my living Head,

And clothed in righteousness divine,

Bold I approach th’eternal throne,

And claim the crown, through Christ my own.

Chorus:

Amazing love! how can it be

That Thou, my God, shouldst die for me!

It is important that we as believers remember the great hymns of the faith. But it is more crucial that we as believers evaluate the music that we listen to to make sure that it is theologically sound and biblical.

The Five Fundamental Doctrines of the Reformation

The Theological Doctrines that Shook the World

Much thanks needs to be given to God for raising up godly men in crucial times throughout history that were willing to faithfully follow his calling on their lives. One such man was Martin Luther who is credited as being the Father of the Reformation. But Luther was not the only godly man that God raised up during this period.

The forerunner of the Reformation, Erasmus of Rotterdam, laid the ground work for the Reformers to do the task God divinely called them. The most noted Reformers of the Reformation are Martin Luther, John Calvin, Phillip Melanchthon, and Huldrych Zwingli.

Out of the biblical, theological thinking of these men of God, a renewed interest in theology arose. There are five fundamental doctrines of the Reformation that shook the world. These five doctrines are still crucial to Christianity in our present age. Furthermore, these doctrines must not be forgotten.

The first doctrine is Sola Scriptura--Scripture Alone. This fundamental doctrine affirms that the Bible alone is the sole authority for all matters of the Christian faith and practice. Thus, Scripture and Scripture alone is the standard by which all teachings and doctrines of the church must be measured.

Listen to the profound words of Martin Luther:

"Unless I am convinced by Scripture and plain reason - I do not accept the authority of the popes and councils, for they have contradicted each other - my conscience is captive to the Word of God. I cannot and I will not recant anything for to go against conscience is neither right nor safe. God help me. Amen."

Sola Gratia, salvation by grace alone, is the second fundamental doctrine of the Reformation. Sola Gratia affirms the biblical doctrine that salvation is by God's grace alone, and that we are rescued from his wrath by his grace alone. God's grace in Christ is not merely necessary but is the sole efficient cause of salvation.

The third great doctrine of the Reformation is Sola Fide--salvation by faith alone. Sola Fide affirms that justification is by grace alone through faith alone because of Christ alone. It is by faith in Christ that his righteousness is imputed to us as the only possible satisfaction of God's perfect justice.

Solus Christus, in Christ alone, is the fourth of the fundamental doctrines of the Reformation. Solus Christus affirms that salvation is found in Christ alone and that his sinless life and penal substitutionary atonement alone are sufficient for our justification and reconciliation to God the Father. It is only through Christ's death served as the propitiation that satisfied God's holy wrath towards us. The gospel has not been preached if Christ's substitutionary work is not declared.

The fifth doctrine of the Reformation that shook the world is Soli Deo Gloria--To God be the Glory Alone. This Reformational doctrine affirms that salvation is of God and has been accomplished by God for his glory alone. Furthermore, Soli Deo Gloria affirms that as Christians we must glorify God always and must live our entire lives before the face of God, under the authority of God and for his glory alone.

The times in which we live are similar to those of the Reformers. If we desire to have a spiritual reformation in our day, we must realize that God and God alone will be the one who brings forth a reformation. The question remains is this, are you willing to be God's vessel if he desires to use you to help bring about spiritual reformation in our day?

Soli Deo Gloria.

The Power of a Simple Sneeze

God never ceases to amaze me. At times it is strange how God gets my attention, while at other times it seems obvious what God is doing.

I can only imagine what is being thought by those who read the title to this blog entry. I must admit the title is a bit puzzling. I will never again think the same way about a sneeze again. Roughly a month ago, my views on the simple sneeze changed forever. With suffering from allegeries for most of my life, I am accustom to sneezing on a regular basis, and frankly I have never given much thought about it before until several weeks ago.

Walking along at my normal pace, I simply sneezed...But this sneeze caused me to stop and think. There was something different about this sneeze. I hoped that the sensation of pain that I was feeling was just a pulled muscle or a strain on a muscle. This past week I learned that the sensation of pain that I have been feeling since that sneeze is going to require the medical attention of a surgeon. Thus, this is the story behind the title of this blog entry.

With being constantly busy and on the go, there are times that God gets my attention in strange and mysterious ways so that he can remind me to be still and know that he is God.

Take sometime out of your busy schedule and be still and reflect of who God is and what he is doing in your life!

Love the Lord with Your Entire Being: Part VI

Meditation Mark 12:28-34

In this posting I am going to list several books that deal with notion of the Christian mind, its importance, and its development. The material found within each book is diffinently thought provoking, so more than others. As with the majority of books that I read, I do not necessarily agree 100 percent with all the content found in the books. Each book listed below is, however, worth the read and does contain insightful information.

Blamires, Harry. The Christian Mind: How Should a Christian Think?

Blamires, Harry. Recovering the Christian Mind: Meeting the Challenge of Secularism.

Blamires, Harry. The Post-Christian Mind.

Boice, James Montgomery. Renewing Your Mind in a Mindless World: Learning to Think and Act Biblically.

Bloom, Allan. The Closing of the American Mind.

Gill, David. W. The Opening of the Christian Mind: Taking Every Thought Captive to Christ.

Holmes, Arthur. The Making of a Christian Mind: A Christian World View & the Academic Enterprise.

Hughes, Richard T. The Vocation of a Christian Scholar: How Christian Faith Can Sustain the Life of the Mind.

Hunt, T. W. The Mind of Christ: The Transforming Power of Thinking His Thoughts.

Kinlaw, Dennis F. The Mind of Christ.

LaHaye, Tim and David Noebel. Mind Seige: The Battle for the Truth in the New Millennium.

Moreland, J. P. Love Your God with All Your Mind: The Role of Reason in the Life on the Soul.

Noll, Mark A. The Scandal of the Evangelical Mind.

Sire, James W. Discipleship of the Mind: Learning to Love God in the Ways We Think.

Sire, James W. Habits of the Mind: Intellectual Life as a Christian Calling.

Stott, John R. W. Your Mind Matters.

Veith, Gene Edward, Jr. Loving God with All Your Mind: Thinking as a Christian in the Postmodern World.

White, James Emery. A Mind for God.

Williams, Clifford. The Life of the Mind: A Christian Perspective.

I hope that the books that I have listed are found helpful.

Love the Lord with Your Entire Being: Part V

Meditation on Mark 12:28-34

On account of its inner orientation the fallen mind is in conflict with the mind of God and the mind of Christ. It is nevertheless capable of knowing God, being changed, and renewed by him.

The human mind is the seat of reason and decision making (see Job 12:1-3; 1 Chronciles 17:2; 2 Chronciles 7:11; Nehemiah 5:7; Psalm 19:14; 49:3; Proverbs 15:28; 19:21; Ecclesiastes 2:3; 8:16; Daniel 4:16; 5:12; 7:1; Romans 10:10; 14:5; 1 Corinthians 14:14-15; 1 Peter 1:13; Revelation 17:9).

The fallen human mind is fatally flawed by sin (see Jeremiah 17:9; Genesis 6:5; 8:21; 2 Chronciles 12:14; Psalm 5:9; 64:6; 73:7; Isaiah 32:6; Jeremiah 17:1; Romans 8:5-8; Ephesians 4:17-18).

The fallen mind tends to confuse the Creator with his creation (see Isaiah 44:16-18; Romans 1:21-25).

There are consequences of the human mind's sinfulness. (1) Sinful attitudes lead to sinful words and actions (see Matthew 15:19; Mark 7:21-22; Romans 1:28-32; Ephesians 4:17-19; Colossians 2:18; 1 Timothy 6:5; 2 Timothy 3:8). (2) Sinfulness leads to death (see Romans 2:5; 6:23; Colossians 1:21). (3) Sinfulness leads to both doubt and instability (see James 1:6-8).

There is, however, great news! God can change the attitudes of the sinful human mind.

The fallen human mind can be convicted of sin (see Psalm 5:13; 1 Kings 2:44; John 16:8-11).

The fallen human mind can be changed (see 1 Thessalonians 1:9; 2 Chronciles 32:26; Job 42:6; Psalm 119:36; Acts 2:37; 26:17-18).

The fallen human mind is only enlightened by God (see 2 Corinthians 4:6; Deuteronomy 29:4; God may withhold understanding; 1 Samuel 10:9; Job 38:36; Isaiah 32:4; Jeremiah 24:7; 31:33; 32:39; Ezekiel 11:19; 18:31; 36:26-27; Romans 2:4; 2 Corinthians 3:14).

It is God who renews the human mind (see Psalm 51:10 and Titus 3:3-7).

Christians have had their minds enlightened, but Christians cannot stop with that. Christians are called to continually renew their minds and to have the same mind as Christ.

The renewal of the mind brings knowledge of God (see Colossians 1:9-10).

Renewal of the mind brings peace (see Philippians 4:7; Isaiah 26:3).

Renewal of the mind leads to obedience (see Romans 8:5; 7:25; 12:1-2; Colossians 1:10; 3:1-2; 1 Peter 1:13; Hebrews 8:10; 10:16; Jeremiah 31:33).

The believer's mind needs growth and renewal (see 2 Corinthians 11:3; Romans 7:22-23; Ephesians 1:17; Colossians 1:9).

Through the renewal of the believer's mind, the Christian's mind should become more and more like Christ's mind.

Christians should have the same mind as Christ in their attitude (see 1 Peter 4:1; 1 Corinthians 2:16; Isaiah 40:12; Philippians 2:5; 3:8; Colossians 2:2-3).

Christians should have the same mind as Christ in their knowledge of Scripture (see Matthew 7:28-29; 22:29; Luke 2:47; 24:27; John 5:39).

Christians should have the same mind as Christ in their awareness of God (see John 8:16, 28, 55; 14:10-11; 17:1, 6).

Furthermore, Christians show the same love that Christ's mind exercised (see Luke 11:42; John 14:23; 1 Corinthians 13:2).

The next posting in this series I will provide a list of books that focus on the Christian mind and its development.

Love the Lord with Your Entire Being: Part IV

Meditation on Mark 12:28-34

The center of Christ's thought, underdstanding, and motivation, is characterized by a total dedication to God. Christians are called upon to have the same mind as Christ.

Since Christians are to have the mind of Christ, it is important that believers know what the mind of Christ looks like.

Christ's mind was pure (see Hebrews 7:26). One can see the purity of Christ's mind being declared by his words and actions, and by his oneness with God, the Father.

Christ used his mind to (1) overcome temptation (Matthew 4:4; Luke 4:4; Deuteronomy 8:3; Matthew 27:42; Mark 15:32; Luke 23:37) and (2) overcome opposition (Matthew 22:18-22; Mark 12:15-17; Luke 20:22-26).

The mind of Christ is more than mere intellect. Christ's thinking is supported by prayer (Luke 5:16; 6:12-13; 22:41-43; Matthew 26:39; Mark 14:35-36). Christ's thinking is tempered by understanding (Isaiah 11:2; Matthew 9:35-36; Luke 4:22; John 2:24-25). Christ's mind experiences anguish (John 12:27; Matthew 26:38; 27:46; Mark 14:34; Psalm 22:1; Luke 12:49-50; 22:44; John 13:21).

Christ's mind is extraordinary. Christ has unusual insight (Mark 2:8; Matthew 9:4; Luke 5:22; Matthew 12:25; Luke 11:17; 6:8; 9:47; John 1:47-48; 4:17-18; 11:4). Christ understands the future (Mark 8:31; Matthew 16:21; Luke 9:22; Matthew 26:21; Mark 14:18; Luke 22:34, 37; Isaiah 53:12; John 3:14; 4:49-50; 13:33; 18:4).

Christ's mind did not know all things (Matthew 8:10; Luke 7:9; Mark 9:21; 13:32).

The mind of Christ discloses the mind of God (1) in relation to righteousness, holiness, and the law (John 14:9-11; Matthew 5:17; John 15:10; 1 Corinthians 1:30) and (2) in mercy (1 Timothy 1:15-16; Matthew 9:12-13; Mark 2:17; Luke 5:31-32; Hosea 6:6; Matthew 23:23; Jude 21).

The mind of Christ is made known to believers by the Holy Spirit (John 14:26; 16:12-15; Romans 8:9; 1 Corinthians 2:11-13).

Knowledge of the mind of Christ leads to holiness (1 Corinthians 2:14-16; Philippians 2:5-11; 1 Peter 4:1-2).

This is by far only a brief examination into the mind of Christ. But the purpose of this posting is introduce the topic so that others will be encouraged to dig deeper into Scripture and to grow spiritually.

Love the Lord with Your Entire Being: Part III

Meditation Mark 12:28-34

Scripture stresses that the minds of believers must be shaped by the knowledge and love of God, as their ways of thinking and acting become more like the pattern set out in Jesus Christ.

It is for this reason that I am including a posting in this series on the mind of God. This posting, however, is going to state the primary ways that the mind of God is revealed to us, with Scripture references.

God's pattern of thought and attitude of heart is holy, righteous, and good. It is expressed in his law and his word, and also in the outworking of his mercy, but it is, ultimately, beyond human understanding and comprehension.

God's mind is expressed in his law and his word (see Exodus 20:1-17; Deuteronomy 4:1-2; 6:1, 24-25; Psalm 119:4, 34, 66, 89, 105, 130).

God's mind is holy, righteous, and good (Romans 7:7; Deuteronomy 4:8; Numbers 23:19; 1 Samuel 15:29; 2 Samuel 22:31; Psalm 18:30; Proverbs 30:5; Psalm 19:7-10; 119:68, 75, 137-138, 142; John 17:17; Romans 7:12).

God's mind is expressed in his merciful acts (Ephesians 2:4-5; Nehemiah 9:31; Psalm 123:2; Isaiah 55:7; Daniel 9:18; Hosea 11:8; Micah 7:18; Luke 1:78; Romans 9:18; 11:32; 12:1; 1 Peter 1:3; 2:10).

God's mind is, ultimately, beyond human understanding and comprehension because (1) of God's greatness (Isaiah 55:8-9; 40:13-14, 28; 44:6-7; Romans 11:33-36; ! Corinthians 2:16) and (2) of human lowliness (Ecclesiastes 5:1-2; 7:23-25).

Martin Luther's 95 Theses

I have decided to post the 95 Theses that Martin Luther nailed on the church's door in Wittenburg on October 31, 1517. When Luther nailed up his 95 Theses that day, he was unware of the impact his action would have.

95 Theses

1. When our Lord and Master, Jesus Christ, said "Repent", He called for the entire life of believers to be one of repentance.

2. The word cannot be properly understood as referring to the sacrament of penance, i.e. confession and satisfaction, as administered by the clergy.

3. Yet its meaning is not restricted to repentance in one's heart; for such repentance is null unless it produces outward signs in various mortifications of the flesh.

4. As long as hatred of self abides (i.e. true inward repentance) the penalty of sin abides, viz., until we enter the kingdom of heaven.

5. The pope has neither the will nor the power to remit any penalties beyond those imposed either at his own discretion or by canon law.

6. The pope himself cannot remit guilt, but only declare and confirm that it has been remitted by God; or, at most, he can remit it in cases reserved to his discretion. Except for these cases, the guilt remains untouched.

7. God never remits guilt to anyone without, at the same time, making him humbly submissive to the priest, His representative.

8. The penitential canons apply only to men who are still alive, and, according to the canons themselves, none applies to the dead.

9. Accordingly, the Holy Spirit, acting in the person of the pope, manifests grace to us, by the fact that the papal regulations always cease to apply at death, or in any hard case.

10. It is a wrongful act, due to ignorance, when priests retain the canonical penalties on the dead in purgatory.

11. When canonical penalties were changed and made to apply to purgatory, surely it would seem that tares were sown while the bishops were asleep.

12. In former days, the canonical penalties were imposed, not after, but before absolution was pronounced; and were intended to be tests of true contrition.

13. Death puts an end to all the claims of the Church; even the dying are already dead to the canon laws, and are no longer bound by them.

14. Defective piety or love in a dying person is necessarily accompanied by great fear, which is greatest where the piety or love is least.

15. This fear or horror is sufficient in itself, whatever else might be said, to constitute the pain of purgatory, since it approaches very closely to the horror of despair.

16. There seems to be the same difference between hell, purgatory, and heaven as between despair, uncertainty, and assurance.

17. Of a truth, the pains of souls in purgatory ought to be abated, and charity ought to be proportionately increased.

18. Moreover, it does not seem proved, on any grounds of reason or Scripture, that these souls are outside the state of merit, or unable to grow in grace.

19. Nor does it seem proved to be always the case that they are certain and assured of salvation, even if we are very certain ourselves.

20. Therefore the pope, in speaking of the plenary remission of all penalties, does not mean "all" in the strict sense, but only those imposed by himself.

21. Hence those who preach indulgences are in error when they say that a man is absolved and saved from every penalty by the pope's indulgences.

22. Indeed, he cannot remit to souls in purgatory any penalty which canon law declares should be suffered in the present life.

23. If plenary remission could be granted to anyone at all, it would be only in the cases of the most perfect, i.e. to very few.

24. It must therefore be the case that the major part of the people are deceived by that indiscriminate and high-sounding promise of relief from penalty.

25. The same power as the pope exercises in general over purgatory is exercised in particular by every single bishop in his bishopric and priest in his parish.

26. The pope does excellently when he grants remission to the souls in purgatory on account of intercessions made on their behalf, and not by the power of the keys (which he cannot exercise for them).

27. There is no divine authority for preaching that the soul flies out of the purgatory immediately the money clinks in the bottom of the chest.

28. It is certainly possible that when the money clinks in the bottom of the chest avarice and greed increase; but when the church offers intercession, all depends in the will of God.

29. Who knows whether all souls in purgatory wish to be redeemed in view of what is said of St. Severinus and St. Pascal? (Note: Paschal I, pope 817-24. The legend is that he and Severinus were willing to endure the pains of purgatory for the benefit of the faithful).

30. No one is sure of the reality of his own contrition, much less of receiving plenary forgiveness.

31. One who bona fide buys indulgence is a rare as a bona fide penitent man, i.e. very rare indeed.

32. All those who believe themselves certain of their own salvation by means of letters of indulgence, will be eternally damned, together with their teachers.

33. We should be most carefully on our guard against those who say that the papal indulgences are an inestimable divine gift, and that a man is reconciled to God by them.

34. For the grace conveyed by these indulgences relates simply to the penalties of the sacramental "satisfactions" decreed merely by man.

35. It is not in accordance with Christian doctrines to preach and teach that those who buy off souls, or purchase confessional licenses, have no need to repent of their own sins.

36. Any Christian whatsoever, who is truly repentant, enjoys plenary remission from penalty and guilt, and this is given him without letters of indulgence.

37. Any true Christian whatsoever, living or dead, participates in all the benefits of Christ and the Church; and this participation is granted to him by God without letters of indulgence.

38. Yet the pope's remission and dispensation are in no way to be despised, for, as already said, they proclaim the divine remission.

39. It is very difficult, even for the most learned theologians, to extol to the people the great bounty contained in the indulgences, while, at the same time, praising contrition as a virtue.

40. A truly contrite sinner seeks out, and loves to pay, the penalties of his sins; whereas the very multitude of indulgences dulls men's consciences, and tends to make them hate the penalties.

41. Papal indulgences should only be preached with caution, lest people gain a wrong understanding, and think that they are preferable to other good works: those of love.

42. Christians should be taught that the pope does not at all intend that the purchase of indulgences should be understood as at all comparable with the works of mercy.

43. Christians should be taught that one who gives to the poor, or lends to the needy, does a better action than if he purchases indulgences.

44. Because, by works of love, love grows and a man becomes a better man; whereas, by indulgences, he does not become a better man, but only escapes certain penalties.

45. Christians should be taught that he who sees a needy person, but passes him by although he gives money for indulgences, gains no benefit from the pope's pardon, but only incurs the wrath of God.

46. Christians should be taught that, unless they have more than they need, they are bound to retain what is only necessary for the upkeep of their home, and should in no way squander it on indulgences.

47. Christians should be taught that they purchase indulgences voluntarily, and are not under obligation to do so.

48. Christians should be taught that, in granting indulgences, the pope has more need, and more desire, for devout prayer on his own behalf than for ready money.

49. Christians should be taught that the pope's indulgences are useful only if one does not rely on them, but most harmful if one loses the fear of God through them.

50. Christians should be taught that, if the pope knew the exactions of the indulgence-preachers, he would rather the church of St. Peter were reduced to ashes than be built with the skin, flesh, and bones of the sheep.

51. Christians should be taught that the pope would be willing, as he ought if necessity should arise, to sell the church of St. Peter, and give, too, his own money to many of those from whom the pardon-merchants conjure money.

52. It is vain to rely on salvation by letters of indulgence, even if the commissary, or indeed the pope himself, were to pledge his own soul for their validity.

53. Those are enemies of Christ and the pope who forbid the word of God to be preached at all in some churches, in order that indulgences may be preached in others.

54. The word of God suffers injury if, in the same sermon, an equal or longer time is devoted to indulgences than to that word.

55. The pope cannot help taking the view that if indulgences (very small matters) are celebrated by one bell, one pageant, or one ceremony, the gospel (a very great matter) should be preached to the accompaniment of a hundred bells, a hundred processions, a hundred ceremonies.

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

57. That these treasures are not temporal are clear from the fact that many of the merchants do not grant them freely, but only collect them.

58. Nor are they the merits of Christ and the saints, because, even apart from the pope, these merits are always working grace in the inner man, and working the cross, death, and hell in the outer man.

59. St. Laurence said that the poor were the treasures of the church, but he used the term in accordance with the custom of his own time.

60. We do not speak rashly in saying that the treasures of the church are the keys of the church, and are bestowed by the merits of Christ.

61. For it is clear that the power of the pope suffices, by itself, for the remission of penalties and reserved cases.

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

63. It is right to regard this treasure as most odious, for it makes the first to be the last.

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

65. Therefore the treasures of the gospel are nets which, in former times, they used to fish for men of wealth.

66. The treasures of the indulgences are the nets to-day which they use to fish for men of wealth.

67. The indulgences, which the merchants extol as the greatest of favours, are seen to be, in fact, a favourite means for money-getting.

68. Nevertheless, they are not to be compared with the grace of God and the compassion shown in the Cross.

69. Bishops and curates, in duty bound, must receive the commissaries of the papal indulgences with all reverence.

70. But they are under a much greater obligation to watch closely and attend carefully lest these men preach their own fancies instead of what the pope commissioned.

71. him be anathema and accursed who denies the apostolic character of the indulgences.

72. On the other hand, let him be blessed who is on his guard against the wantonness and license of the pardon-merchant's words.

73. In the same way, the pope rightly excommunicates those who make any plans to the detriment of the trade in indulgences.

74. It is much more in keeping with his views to excommunicate those who use the pretext of indulgences to plot anything to the detriment of holy love and truth.

75. It is foolish to think that papal indulgences have so much power that they can absolve a man even if he has done the impossible and violated the mother of God.

76. We assert the contrary, and say that the pope's pardons are not able to remove the least venial of sins as far as their guilt is concerned.

77. When it is said that not even St. Peter, if he were now pope, could grant a greater grace, it is blasphemy against St. Peter and the pope.

78. We assert the contrary, and say that he, and any pope whatever, possesses greater graces, viz., the gospel, spiritual powers, gifts of healing, etc., as is declared in I Corinthians 12 [:28].

79. It is blasphemy to say that the insignia of the cross with the papal arms are of equal value to the cross on which Christ died.

80. The bishops, curates, and theologians, who permit assertions of that kind to be made to the people without let or hindrance, will have to answer for it.

81. This unbridled preaching of indulgences makes it difficult for learned men to guard the respect due to the pope against false accusations, or at least from the keen criticisms of the laity.

82. They ask, e.g.: Why does not the pope liberate everyone from purgatory for the sake of love (a most holy thing) and because of the supreme necessity of their souls? This would be morally the best of all reasons. Meanwhile he redeems innumerable souls for money, a most perishable thing, with which to build St. Peter's church, a very minor purpose.

83. Again: Why should funeral and anniversary masses for the dead continue to be said? And why does not the pope repay, or permit to be repaid, the benefactions instituted for these purposes, since it is wrong to pray for those souls who are now redeemed?

84. Again: Surely this is a new sort of compassion, on the part of God and the pope, when an impious man, an enemy of God, is allowed to pay money to redeem a devout soul, a friend of God; while yet that devout and beloved soul is not allowed to be redeemed without payment, for love's sake, and just because of its need of redemption.

85. Again: Why are the penitential canon laws, which in fact, if not in practice, have long been obsolete and dead in themselves,—why are they, to-day, still used in imposing fines in money, through the granting of indulgences, as if all the penitential canons were fully operative?

86. Again: since the pope's income to-day is larger than that of the wealthiest of wealthy men, why does he not build this one church of St. Peter with his own money, rather than with the money of indigent believers?

87. Again: What does the pope remit or dispense to people who, by their perfect repentance, have a right to plenary remission or dispensation?

88. Again: Surely a greater good could be done to the church if the pope were to bestow these remissions and dispensations, not once, as now, but a hundred times a day, for the benefit of any believer whatever.

89. What the pope seeks by indulgences is not money, but rather the salvation of souls; why then does he suspend the letters and indulgences formerly conceded, and still as efficacious as ever?

90. These questions are serious matters of conscience to the laity. To suppress them by force alone, and not to refute them by giving reasons, is to expose the church and the pope to the ridicule of their enemies, and to make Christian people unhappy.

91. If therefore, indulgences were preached in accordance with the spirit and mind of the pope, all these difficulties would be easily overcome, and indeed, cease to exist.

92. Away, then, with those prophets who say to Christ's people, "Peace, peace," where in there is no peace.

93. Hail, hail to all those prophets who say to Christ's people, "The cross, the cross," where there is no cross.

94. Christians should be exhorted to be zealous to follow Christ, their Head, through penalties, deaths, and hells.

95. And let them thus be more confident of entering heaven through many tribulations rather than through a false assurance of peace.

Modern Version of Martin Luther's 95 Theses Complete

My friend, Joe Tolin, has completed his modern version of Martin Luther's 95 Theses with his "Nailing of 94 Theses." You can read Joe's 94 Theses at http://www.grace-fellowship-gulfport.blogspot.com.

Joe is unapologetic with what he states in his 94 Theses and rightly so! Joe is proclaiming biblical truth in the 21st Century.

Love the Lord with Your Entire Being: Part II

Meditation on Mark 12:28-34

Developing the Christian mind is not optional. Believers are commanded to develop and renew their minds. Furthermore, Christians are to have the mind of Christ.

Do not think that every follower of Christ is not called to develop and renew his mind from thinking as the world. Scripture clearly states that Christians are to have a distinctly different mind-set than the world.

The apostle Paul penned:

Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect (Romans 12:1-2, NASB, 1995 Update, emphasis added).

God wants believers to use their minds. First, Christians are to use their minds in serving God (see Mark 12:30; Matthew 22:37; Luke 10:27). Second, the mind is to be used in seeking to discern God's will (see 1 Corinthians 7:37). Third, the mind is to be used in worship (see Mark 12:28-34). Furthermore, God wants to renew the mind (see Romans 12:1-2; Ephesians 4:23; Hebrews 10:16; Jeremiah 31:33). The mind must be correctly focused (see Romans 8:5-6; Philippians 4:6-7; Colossians 3:2).

The next three posting will examine more in-depth discussion the mind of God, the mind of Christ, and the human mind

Love the Lord with Your Entire Being: Part I

Meditation on Mark 12:28-34

This is the first in a new series of postings. As previously mentioned in the introduction to this series, the information shared in this series has stemmed from an in-depth study that I started this past Spring.

The primary focus of this series will be focusing on the development of the Christian mind. It is crucial that Christians develop their minds intellectually. There are numerous reasons why believers need to develop their minds. But in this posting I am only going to mention one reasons (additional reasons will follow in future postings).

The development of the Christian mind is crucial for Christians because believers are called to be different from the world in their thinking.

Christians are to have a different worldview from that of the world. And the only way that followers of Christian can have a distinctly different worldview from the world is to develop their minds. Reading through the Bible in a systematic and expositional method is the best way to begin the process of developing the Christian mind. In addition to reading Scripture, the Christian mind can be developed by reading the biblically sound Christian books and authors. Do not just read modern authors. Pick up and read the Puritans and the Reformers. Read the writings of the great theologians, Augustine and Aquinas (just to mention two).