Luther’s transformational idea of justification by faith alone was often misunderstood and misrepresented in the early years of the Reformation. In 1520, with his Wittenberg congregation in mind, Luther set out to clarify the biblical foundation of good works. In doing so he recast the very definitions of “sacred” and “secular” both for his own generation and ours.
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“The strongest defense of all consists of prayer and the word of God. When we detect the stirring of evil lust, we should hasten to implore God for mercy and aid; moreover, we should read and contemplate the gospel and direct our attention to the suffering of Christ.” (Page 118)
“That means: as long as our evil thoughts are in their infancy, we should rush them to the Lord Christ, who is a rock that will pulverize them.” (Page 118)
“Third, where deep gentleness is present, the heart bewails every evil that happens to one’s enemy.” (Page 115)
“This noble, fine, and sweet work can be learned easily if we do it in faith and exercise our faith in doing it. Just as faith does not doubt God’s grace and mercy, so also it can easily be merciful and kind to our neighbors, no matter how seriously they have transgressed, for we have committed even worse transgressions against God. Yes, it is but a short commandment, but it offers a full array of exercises for good works and faith.” (Page 116)
“The first four commandments do their work in our reason; that is, they take us captive, rule us, and make us subjects, so that we do not rule ourselves, think for ourselves, or think too much of ourselves. Instead, we show humility and let ourselves be led in order to protect against arrogance. The following commandments take up our desires and lusting so that we can slay them.” (Page 113)
With his extensive grasp of Luther’s thought and time, Hendrix offers readers his insights into the ways the Wittenberg reformer addressed some of the most vital elements of Luther’s critical pamphlet, a part of his programatic call for reform of 1520. An introduction which places this work in theological and historical context, along with helpful notes, guides readers through the sensitive and nuanced translation. Treatise on Good Works is ideal for use in college or seminary classrooms and in congregational study groups.
—Robert Kolb, Emeritus Mission Professor of Systematic Theology, Concordia Seminary