Throughout the eighteenth century and into the nineteenth, Anglicans, Presbyterians, and Lutherans would work together on the mission field, at home, and abroad.
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The church’s reformation is not about fragmentation, but a way forward to unity around that which is central to the church, around Christ and him crucified.
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Luther understood when the Word of God came it did not offer sinners a choice.
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This is a Q&A for 1517 Publishing’s newest release, “How Melanchthon Helped Luther Discover the Gospel,” by Lowell C. Green. This release also marks the launch of our new Melanchthon Library.
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Even if not a turning point, 1518 is a point of no return for Luther.
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The way to salvation does not consist in works invented by men, but that which leads to God is believing and trusting in Him.
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Except for the Augsburg Confession, Melanchthon’s Loci communes of 1521 were the most important of his writings.
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For Luther, Erasmus’ Christ-less, Spirit-less theological conclusions demonstrated that behind his supposed humanistic optimism lay a profound despair and pessimism.
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For Erasmus, it would be better for people in general to bear the disease of moralism and choice than to be cured of it by the preaching and teaching of God’s unconditional election of sinners in Christ.
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The upright, in whom the law has exercised its work, when they feel their sickness and weakness, say: God will help me; I trust in him; I build upon him; he is my rock and hope.
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The night has passed and the day broken. In response to the morning dawn, birds sing, beasts arouse themselves and all humanity arises.
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When explaining that sinners were saved by grace alone Erasmus would not go so far as to say that the reception of God’s grace erased human responsibility.