Wednesday, November 4, 2015

Reformation day


Down stairs where we ate (the kids that is) 
My table 




Not Halloween peeps!


Bunny!

awww

Rebekah

Annie, Audrey, Rebekah, and Ellie

Ellie!!!

Cute little kid (fyi my bro)

Our silly pastor

Emma figgy


My table

Si

Ellie

Photo bomb!


Isaiah

Calvin and Rebekah

Me and baby

The Benjamins 


Mrs. trish

Star

Silly star

Benjamin 

Calvin Rebekah Rich and me

Calvin

Please no!!!!!

My little sibs


The old table hehehe jk



Benjamin serving to adults 


The grown ups!

Si you look drunk!

Calvin and Si

Phillip Annie Lydia and Hannah.f.

Richie and star



The group

Goofy peeps

Woa!

The boys goofing off

Hannah and Calvin you are not supposed to be smiling 

Goofy pic #1

Goofy pic #2



Dad and Zah

Richie

Richie

Richie

Here is a little inside info about Martin Luther and Reformation day
 


Early life

Birth and education

Portraits of Hans and Margarethe Luther by Lucas Cranach the Elder, 1527
Martin Luther was born to Hans Luder (or Ludher, later Luther)[13] and his wife Margarethe (née Lindemann) on 10 November 1483 in Eisleben, Saxony, then part of the Holy Roman Empire. He was baptized as a Catholic the next morning on the feast day of St. Martin of Tours. His family moved to Mansfeld in 1484, where his father was a leaseholder of copper mines and smelters[14] and served as one of four citizen representatives on the local council.[13] The religious scholar Martin Marty describes Luther's mother as a hard-working woman of "trading-class stock and middling means" and notes that Luther's enemies later wrongly described her as a whore and bath attendant.[13] He had several brothers and sisters, and is known to have been close to one of them, Jacob.[15] Hans Luther was ambitious for himself and his family, and he was determined to see Martin, his eldest son, become a lawyer. He sent Martin to Latin schools in Mansfeld, then Magdeburg in 1497, where he attended a school operated by a lay group called the Brethren of the Common Life, and Eisenach in 1498.[16] The three schools focused on the so-called "trivium": grammar, rhetoric, and logic. Luther later compared his education there to purgatory and hell.[17]
In 1501, at the age of 19, he entered the University of Erfurt, which he later described as a beerhouse and whorehouse.[18] He was made to wake at four every morning for what has been described as "a day of rote learning and often wearying spiritual exercises."[18] He received his master's degree in 1505.[19]
In accordance with his father's wishes, Luther enrolled in law school at the same university that year but dropped out almost immediately, believing that law represented uncertainty.[19] Luther sought assurances about life and was drawn to theology and philosophy, expressing particular interest in AristotleWilliam of Ockham, and Gabriel Biel.[19] He was deeply influenced by two tutors, Bartholomaeus Arnoldi von Usingen and Jodocus Trutfetter, who taught him to be suspicious of even the greatest thinkers[19] and to test everything himself by experience.[20] Philosophy proved to be unsatisfying, offering assurance about the use of reason but none about loving God, which to Luther was more important. Reason could not lead men to God, he felt, and he thereafter developed a love-hate relationship with Aristotle over the latter's emphasis on reason.[20] For Luther, reason could be used to question men and institutions, but not God. Human beings could learn about God only through divine revelation, he believed, and Scripture therefore became increasingly important to him.[20]
He later attributed his decision to an event: on 2 July 1505, he was returning to university on horseback after a trip home. During a thunderstorm, a lightning bolt struck near him. Later telling his father he was terrified of death and divine judgment, he cried out, "Help!Saint Anna, I will become a monk!"[21][22] He came to view his cry for help as a vow he could never break. He left law school, sold his books, and entered a closed Augustinian friary in Erfurt on 17 July 1505.[23] One friend blamed the decision on Luther's sadness over the deaths of two friends. Luther himself seemed saddened by the move. Those who attended a farewell supper walked him to the door of the Black Cloister. "This day you see me, and then, not ever again," he said.[20] His father was furious over what he saw as a waste of Luther's education.[24]

Early and academic life

Luther as an Augustinianfriar
Luther as a friar, with tonsure




Luther dedicated himself to the Augustinian order, devoting himself to fasting, long hours in prayer, pilgrimage, and
 frequent confession.[25] Luther described this period of his life as one of deep spiritual despair. He said, "I lost touch with Christ the Savior and Comforter, and made of him the jailer and hangman of my poor soul."[26] Johann von Staupitz, his superior, pointed Luther's mind away from continual reflection upon his sins toward the merits of Christ. He taught that true repentance does not involve self-inflicted penances and punishments but rather a change of heart.[27]
In 1507, he was ordained to the priesthood, and in 1508, von Staupitz, first dean of the newly founded University of Wittenberg, sent for Luther, to teach theology.[28][29] He received a bachelor's degree in Biblical studies on 9 March 1508, and another bachelor's degree in the Sentences by Peter Lombard in 1509.[30] On 19 October 1512, he was awarded his Doctor of Theology and, on 21 October 1512, was received into the senate of the theological faculty of the University of Wittenberg, having been called to the position of Doctor in Bible.[31] He spent the rest of his career in this position at the University of Wittenberg.

Start of the Reformation

According to one account, Luther nailed his Ninety-Five Theses to the door of All Saints' Church in Wittenbergon 31 October 1517, sparking the Reformation. The Latininscription above informs the reader that the original door was destroyed by a fire, and that in 1857, King Frederick William IV of Prussia ordered the replacement be made. Luther's theses were engraved into today's bronze gate (pictured).
In 1516, Johann Tetzel, a Dominican friar and papal commissioner for indulgences, was sent to Germany by the Roman Catholic Church to sell indulgences to raise money to rebuild St. Peter's Basilicain Rome.[32] Roman Catholic theology stated that faith alone, whether fiduciary or dogmatic, cannot justify man;[33] justification rather depends only on such faith as is active in charity and good works (fides caritate formata).[34] The benefits of good works could be obtained by donating money to the church.
On 31 October 1517, Luther wrote to his bishop, Albert of Mainz, protesting the sale of indulgences. He enclosed in his letter a copy of his "Disputation of Martin Luther on the Power and Efficacy of Indulgences", which came to be known as The Ninety-Five Theses. Hans Hillerbrand writes that Luther had no intention of confronting the church, but saw his disputation as a scholarly objection to church practices, and the tone of the writing is accordingly "searching, rather than doctrinaire."[35] Hillerbrand writes that there is nevertheless an undercurrent of challenge in several of the theses, particularly in Thesis 86, which asks: "Why does the pope, whose wealth today is greater than the wealth of the richest Crassus, build the basilica of St. Peter with the money of poor believers rather than with his own money?"[35]
Luther objected to a saying attributed to Johann Tetzel that "As soon as the coin in the coffer rings, the soul from purgatory (also attested as 'into heaven') springs."[36]
He insisted that, since forgiveness was God's alone to grant, those who claimed that indulgences absolved buyers from all punishments and granted them salvation were in error. Christians, he said, must not slacken in following Christ on account of such false assurances.
However, this oft-quoted saying of Tetzel was by no means representative of contemporary Catholic teaching on indulgences, but rather a reflection of his capacity to exaggerate. Yet if Tetzel overstated the matter in regard to indulgences for the dead, his teaching on indulgences for the living was in line with Catholic dogma of the time.[37]
The sale of indulgences shown in A Question to a Mintmaker, woodcut byJörg Breu the Elder of Augsburg, ca. 1530.
According to scholars Walter Krämer, Götz Trenkler, Gerhard Ritter, and Gerhard Prause, the story of the posting on the door, even though it has settled as one of the pillars of history, has little foundation in truth.[38][39][40] The story is based on comments made by Philipp Melanchthon, though it is thought that he was not in Wittenberg at the time.[41]
It was not until January 1518 that friends of Luther translated the 95 Theses from Latin into German and printed and widely copied them, making the controversy one of the first in history to be aided by the printing press.[42] Within two weeks, copies of the theses had spread throughout Germany; within two months, they had spread throughout Europe.
Luther's writings circulated widely, reaching France, England, and Italy as early as 1519. Students thronged to Wittenberg to hear Luther speak. He published a short commentary on Galatiansand his Work on the Psalms. This early part of Luther's career was one of his most creative and productive.[43] Three of his best-known works were published in 1520: To the Christian Nobility of the German NationOn the Babylonian Captivity of the Church, and On the Freedom of a Christian.

Justification by faith alone

Portrait of Luther by Lucas Cranach the Elder, 1546.
Main article: Sola fide
From 1510 to 1520, Luther lectured on the Psalms, the books of Hebrews, Romans, and Galatians. As he studied these portions of the Bible, he came to view the use of terms such as penanceand righteousness by the Catholic Church in new ways. He became convinced that the church was corrupt in its ways and had lost sight of what he saw as several of the central truths of Christianity. The most important for Luther was the doctrine of justification – God's act of declaring a sinner righteous – by faith alone through God's grace. He began to teach that salvation or redemption is a gift of God's grace, attainable only through faith in Jesus as the Messiah.[44] "This one and firm rock, which we call the doctrine of justification," he wrote, "is the chief article of the whole Christian doctrine, which comprehends the understanding of all godliness."[45]
Luther came to understand justification as entirely the work of God. This teaching by Luther was clearly expressed in his 1525 publication On the Bondage of the Will, which was written in response to On Free Will by Desiderius Erasmus (1524). Luther based his position on predestination on St. Paul's epistle to the Ephesians 2:8–10. Against the teaching of his day that the righteous acts of believers are performed in cooperation with God, Luther wrote that Christians receive such righteousness entirely from outside themselves; that righteousness not only comes from Christ but actually is the righteousness of Christ, imputed to Christians (rather than infused into them) through faith.[46]"That is why faith alone makes someone just and fulfills the law," he wrote. "Faith is that which brings the Holy Spirit through the merits of Christ."[47] Faith, for Luther, was a gift from God; the experience of being justified by faith was "as though I had been born again." His entry into Paradise, no less, was a discovery about "the righteousness of God" – a discovery that "the just person" of whom the Bible speaks (as in Romans 1:17) lives by faith.[48] He explained his concept of "justification" in the Smalcald Articles:
The first and chief article is this: Jesus Christ, our God and Lord, died for our sins and was raised again for our justification (Romans 3:24–25). He alone is the Lamb of God who takes away the sins of the world (John1:29), and God has laid on Him the iniquity of us all (Isaiah 53:6). All have sinned and are justified freely, without their own works and merits, by His grace, through the redemption that is in Christ Jesus, in His blood (Romans 3:23–25). This is necessary to believe. This cannot be otherwise acquired or grasped by any work, law or merit. Therefore, it is clear and certain that this faith alone justifies us ... Nothing of this article can be yielded or surrendered, even though heaven and earth and everything else falls (Mark 13:31).[49]
Luther's rediscovery of "Christ and His salvation" was the first of two points that became the foundation for the Reformation. His railing against the sale of indulgences was based on it.[50]