A few clarifications on Luther:
Not so new as Augustine's writings against the Pelagians points out that we are justified by the Grace of Christ , and not by imitating his good works.A similar phenomenon occured in the 16th century, when a monk by the name of Martin Luther gained a new insight into salvation.
Luther’s “An Open Letter on Translating”, dated 1530.He even added "alone" to his translation, and when questioned about it, verbally attacked the questioner, saying that this was what Paul meant, and so he had a perfect right to add it to his text.
I know very well that in Romans 3 the word solum is not in the Greek or Latin text - the papists did not have to teach me that. It is fact that the letters s-o-l-a are not there. And these blockheads stare at them like cows at a new gate, while at the same time they do not recognize that it conveys the sense of the text - if the translation is to be clear and vigorous [klar und gewaltiglich], it belongs there.
· Romans 3:28: "Therefore we conclude that a man is justified by faith (alone) apart from the deeds of the law."
Does it change the meaning or clarify it?
“In a word St. John’s Gospel and his first epistle, St. Paul’s epistles, especially Romans, Galatians, and Ephesians, and St. Peter’s first epistle are the books that show you Christ and teach you all that is necessary and salvatory for you to know, even if you were never to see or hear any other book or doctrine. Therefore St. James’ epistle is really an epistle of straw compared to these others, for it has nothing of the nature of the gospel about it. But more of this in the other prefaces.”Luther understood the contradiction. He called the book of James "an epistle of straw" and placed it at the very end of his translation.
Luther wrote this statement in his original Preface To The New Testament in 1522: He subsequently reconsidered and dropped it in the newer editions.
And this is how he reconciled James and Paul:
“The question is asked, “How can justification take place without the works of the Law, and how by the works of the Law can there be no justification, since James 2:26 clearly states: ‘Faith apart from works is dead’ and ‘a man is justified by works,’ using the example of Abraham and Rahab (James 2:23-25)?” And Paul himself in Gal. 5:6 speaks of “faith working through love,” and above in chapter 2:13 he says that “the doers of the Law will be justified before God.” The answer to this question is that the apostle is distinguishing between the Law and faith, or between the letter and grace, and thus also between their respective works. The works of the Law are those, he says, which take place outside of faith and grace and are done at the urging of the Law, which either forces obedience through fear or allures us through the promise of temporal blessings. But the works of faith, he says, are those which are done out of the spirit of liberty and solely for the love of God. And the latter cannot be accomplished except by those who have been justified by faith, to which justification the works of the Law add nothing, indeed, they strongly hinder it, since they do not permit a man to see himself as unrighteous and in need of justification.”
Faith is a living, restless thing. It cannot be inoperative. We are not saved by works; but if there be no works, there must be something amiss with faith
I believe you are referring to his letter to Melancthon , who was a bit self righteous and thought he had nothing to repent of.He even advised one person to "sin a little bit to spite the devil".
If you are a preacher of grace, then preach a true and not a fictitious grace; if grace is true, you must bear a true and not a fictitious sin. God does not save people who are only fictitious sinners. Be a sinner and sin boldly, but believe and rejoice in Christ even more boldly, for he is victorious over sin, death, and the world. As long as we are here [in this world] we have to sin. This life is not the dwelling place of righteousness, but, as Peter says, we look for new heavens and a new earth in which righteousness dwells. It is enough that by the riches of God's glory we have come to know the Lamb that takes away the sin of the world. No sin will separate us from the Lamb, even though we commit fornication and murder a thousand times a day. Do you think that the purchase price that was paid for the redemption of our sins by so great a Lamb is too small? Pray boldly--you too are a mighty sinner.”
It is certainly possible to be righteous , through repentance , but possible not to sin? I've never met anyone who wasn't a sinner , although I've met some who thought they weren't. Absolute sanctification is not something attainable in this life.The view of substitutionary atonement often results in people believing that it is impossible to be righteous, impossible not to sin.
Yes exactly so , and we strive through repentence.First we are to strive for holiness. Make a genuine effort. Not that the effort alone will suffice. But we need to coöperate with the enabling grace of God. This is how we do so, by striving, and by coming to the throne of Grace to receive mercy and help in a time of need. But we must also trust that God will enable us. This is the faith through which we are being saved by the enabling grace of God. [Eph 2:8]. I know Paul says in Ephesians, "you have been saved". Since "He who began a good work in you will bring it to completion in the day of Jesus Christ", we may as well say we "have been saved from sin" now! It's an integral part of faith to believe we shall continue on the road of salvation until that salvation is compete.
Thomas