We are now into the second half of this series of posts on Luther’s 97 Theses.  You will probably need to read the earlier posts to make sense of the series, but more than that, I’d suggest you read the theses themselves.

41(-42). Virtually the entire Ethics of Aristotle is the worst enemy of grace. This in opposition to the scholastics.

These snippets should make you want to read more of Luther.  I wonder how much we tend to blend common sense or philosophy with biblical revelation?

43. It is an error to say that no man can become a theologian without Aristotle. This in opposition to common opinion.

44. Indeed, no one can become a theologian unless he becomes one without Aristotle.

For some, this kind of provocation might make us go back and ponder our blending of natural reason with biblical revelation in respect to our preaching.  For others, it might make us want to take stock of our entire theological education and library!  Luther is certainly provocative.  In those days everyone studied Aristotle as a staple in their theological training.  These days most don’t take classes in Aristotle’s work, but has his influence shaped anything which we do study in formal theological training?

45-49 – Luther goes after an essentially idolatrous lauding of the human mind.  There is something strangely magnetic about taking pride in human intellect.  As preachers lets be careful not to treat intellectual pride as somehow more acceptable than other sins.

50. Briefly, the whole Aristotle is to theology as darkness is to light. This in opposition to the scholastics.

This kind of statement prompts me to ponder just how profound the Fall of Genesis 3 was for humanity.  Our best and brightest analyst of human life, from Luther’s perspective, was at the opposite extreme from light.  How easily does our perspective automatically assume it has light when it is really still in darkness.  As preachers, we need to pray for real clarity lest we promote darkness unawares.

51-53 – Luther knew his history and knew that some influences in the history of the church have been downright dangerous.  Some preachers live under the impression that anything old and known must be good and helpful.  Let’s pray for discernment.

Working my way through the 97 Theses of Luther, let’s grab eighteen more:

19-22. . . . No act is done according to nature that is not an act of concupiscence against God.  Every act of concupiscence against God is evil and a fornication of the spirit.

What about people who do good things?  Luther undermines it all.  Every act is self-loving act against God.  If we ponder this, it should really make us think twice before preaching for behavioural change without true heart change.

23-25 – Luther critiques the notion that hope overcomes self-love.  Instead of seeing value in our own merit, he points to suffering as the seedbed of hope since suffering destroys a sense of merit and worthiness.  As preachers we have to ponder the perennial problem of the fleshly tendency to err toward earning something spiritually.

26-28 – We don’t make the first move toward God, He makes the first move toward us.  And if we suggest that our move toward God is something we can do by nature, followed by His gracious response, then we are back to the Pelagian error again.  Sometimes we preachers preach as if it is down to our persuasive efforts that people will be stirred to move toward God.

29-30 – God’s election is the first move toward a grace-based relationship between God and man.  We don’t prepare ourselves by becoming more holy.  In fact, perhaps our rebellion against grace is the preparation from our side (since we bring nothing to the table).  So as preachers, let’s not subtly fall into the idea that influencing our listeners toward holy living is somehow a step toward their salvation.

31-36 – From our side we can’t do anything to remove obstacles to grace, and actually, there is nothing about us that would want to even if we could.  Luther had a clear sense of our totally lost state, but many of us fall into the common idea of our times (indeed, all times), that humans have a basically good will.

I hope pondering Luther’s 97 is provoking your thinking as it is mine.  Whether he is right or not, let’s be sure to chase into the Bible and see what it has to say on these issues!