Lutheran

Free at last, free at last, thank God Almighty I'm free at last."

Oh it is very easy. All you have to do is to believe that Jesus died for your sins on the cross and also rose again.

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The Church if Jesus Christ of Latter-day Saints...

"All people will be saved from physical death by the grace of God, through the death and resurrection of Jesus Christ. Each individual can also be saved from spiritual death as well by the grace of God, through faith in Jesus Christ. This faith is manifested in a life of obedience to the laws and ordinances of the gospel and service to Christ."

Most of Martin Luther's problems with the Catholic Church were personal. The Catholic Church, as the only authorized representative of Our Blessed Lord, Jesus Christ, has always preached honesty, integrity, abstinence, sobriety, and personal responsibility before the Lord. Catholics believe that Martin Luther disagree with all of these things. They say that being unable to live up to them, he attacked the Church in other ways. He re-translated the Bible throwing out seven books from the Old Testament and putting in words in the New Testament to make a "Bible" that agreed with his personal philosophy. In attacking the Church, he started by posting 95 Theses, a copy of which is attached below.

John Calvin was a French Portestant who believed what Luther said was right and tried to convince others to become protestants.

in his dad's church

Martin Luther believed that Christians are saved by grace through faith in God, and that grace alone., not by the selling or buying of indulgences, not by doing good works, and certainly not through the viewing or touching of ancient relics. This belief greatly contradicted the beliefs of the Catholic Church and their practices of selling indulgences, and collecting money from the people to view relics. Although Martin Luther was the first leader to openly depart from the Roman Catholic church, he did not originally set out to start his own church. Rather, Luther was a committed church man who sought discussion and change in the church. As a monk, Luther struggled to understand his relationship to God, and felt unworthy of God's attention. His eventual conclusion was that he was not worthy of approaching God. Thus, any understanding and especially salvation was not deserved or earned in any way, but was purely a gift of grace from God. "... all that the Pope decrees and does I will receive on condition that I first test it by the Holy Scriptures." Martin Luther (1520) in Snyder, p. 41 This led him to make several critiques of the Roman Catholic church, which included: * Luther emphasized the doctrine of justification by grace through faith. This emphasis on "faith alone" was a significant shift in perspective. In particular, it undercut the selling of "indulgences," artifacts sold by the church as symbols of religious devotion. By criticizing this practice Luther challenged an important source of revenue for the church. * Pushed by the church hierarchy and backed by some of the German nobility, Luther rejected the authority of the Pope. He suggested that the Bible alone should be the guide for Christian life, and that German Christians did not need to listen (or pay taxes!) to the Pope in Italy. * Luther also disagreed with the idea that priests were needed to approach God on behalf of the people. Rather, he proposed a priesthood of all believers, saying that people could communicate with God directly. * Luther insisted that the church should use the common language of the people, and not Latin as was the practice in the Roman Catholic tradition. As a result, Luther led Mass in German and even translated the entire Bible into this European language. As you can see, Luther's conclusions had profound religious, political, and economic implications. It is hardly surprising that the Pope and the Roman Catholic church responded as they did. These issues provide important background for the beliefs and difficulties of the early Anabaptists. Luther believed that ordinary citizens did not have a right to overturn their own government, however just the cause. So Luther sided with the German princes in using force against an uprising of the peasants in 1525. Luther even wrote a tract against what he called, "The Murderous and Thieving Hordes of Peasants." He urged using unrestrained violence in putting the peasants down. If the peasant is in open rebellion, then he is outside the law of God, for rebellion is not simply murder, but it is like a great fire which attacks and lays waste a whole land. Thus, rebellion brings with it a land full of murder and bloodshed, makes widows and orphans, and turns everything upside down. Therefore let everyone who can, smite, slay, and stab, secretly or openly, remembering that nothing can be more poisonous, hurtful or devilish than a rebel. It is just as when one must kill a mad dog. If you don't strike him, he will strike you. These times are so extraordinary that a prince can win heaven more easily by bloodshed than by prayer. Luther believed that the German princes should use their power against the Jewish minority living in Germany. He urged his German allies to drive Jewish people from their homes, burn their synagogues and books, and institute total segregation in the land. Luther is quoted favorably by just about everyone in professing Christianity. Evangelicals and Fundamentalists often refer to him as a champion of "Justification By Faith ALONE." However, that is only half the story. It is absolutely amazing that very few seem to realize that Luther in fact believed that we are saved by "faith alone through baptism." However, you can't have it both ways at the same time -- "Faith Alone" and "Faith through Baptism." The addition of "through baptism" in effect contradicts "faith alone." In reality, Luther did not hold to JUSTIFICATION BY FAITH ALONE IN CHRIST ALONE! If he had really held to this, he would have rejected the doctrine of "baptismal regeneration." He did not! In fact, Luther called for the death of those (Anabaptists) who outspokenly believed in JUSTIFICATION BY FAITH ALONE IN CHRIST ALONE and practiced BELIEVER'S BAPTISM. To get away from a gospel of works salvation, Luther referred to baptism as "God's Work" and not a work that man does. However, the OBJECT of Luther's faith was not Christ ALONE, but CHRIST plus BAPTISM. That is ANOTHER GOSPEL!!! "He always [the Christian] has enough to do to believe firmly what Baptism promises and brings -- victory over death and the devil, forgiveness of sin, God's grace, the entire Christ, and the Holy Spirit with his gifts. In short the blessings of Baptism are so boundless ... Now here in Baptism there is brought free to every man's door just such a priceless medicine which swallows up death and saves the lives of all men. To appreciate and use Baptism aright, we must draw strength and comfort from it when our sins or conscience oppress us, and we must retort, "But I am baptized! And if I am baptized, I have the promise that I shall be saved and have eternal life, both in soul and body." ... No greater jewel, therefore, can adorn our body and soul than Baptism, for through it we obtain perfect holiness and salvation, which no other kind of life and no work on earth can acquire" (pp. 85-86). (Bold added.) Luther believed that through baptism one becomes a Christian. And, thus, it resulted in salvation on the basis of "faith alone." Communion was for maintenance. Luther taught that through communion, one received forgiveness of sins that threatened one's relationship with Christ and strength for Christian living: Martin Luther's major departures from Roman Catholic doctrine were based on these beliefs: · Baptism - Although Luther retained that Baptism was necessary for spiritual regeneration, no specific form was stipulated. Today Lutherans practice both infant baptism and baptism of believing adults. · Individual Access to God - Luther believed that each individual has the right to reach God through Scripture with responsibility to God alone. It is not necessary for a priest to mediate. · The Lord's Supper - Luther also retained the sacrament of the Lord's Supper, but the doctrine of transubstantiation was rejected. · Sacraments - Luther believed the sacraments were valid only as aids to faith. · Salvation by Faith - Luther maintained that salvation comes through faith alone; not by works and sacraments. · Salvation For All - Luther believed that salvation is available to all humans through the redeeming work of Christ. · Scripture - Luther believed the Scriptures contained the one necessary guide to truth. · Worship - As to the manner of worship, Luther chose to retain altars and vestments and prepare an order of liturgical service, but with the understanding that no church was bound to follow any set order. As a result, there is today no uniform liturgy belonging to all branches of the Lutheran body. However, an important place is given to preaching and congregational singing. Martin Luther believed deeply in the reality and power of Satan and his demons. From the time of the Plague, through wars, famines and civil wars, there had been no guarantee against the onset of disaster. A high level of death-consciousness was fertile soil for the Reformation, and offers insight into Luther's persistent concern about salvation. For it was the terror of death that sent him into an Augustinian monastery. Luther believed that there could be no short cuts to this and that God could not be fooled by sinners pretending that they were repentant. Luther's main complaint against the Catholic Church was that it was supporting a system that left sinners in sin - and this was the institution that was meant to save lost souls !!

The Pope issued a papal bull threatening to excommunicate Luther if he did not recant in 90 days. Luther is said to have burned copies of the bull. Luther was excommunicated and Holy Roman Emperor Charles V was told to kill him on charges of heresy. Charles summoned him to Worms (verms) to be examined. Luther was declared a heretic. Luther had thirty days to return home before being declared an outlaw. On the way back to Wittenburg Luther was kidnapped by his friend a prince of Germany. the prince took him to a castle where luther lived in safety and translated the New Testament into German. Because Charles was busy with foreign affairs Luther was not bothered for the remainder of his life which he spent mostly in Wittenburg.

Pope Leo X ordered Luther to stop stirring up trouble. This attempt to keep Luther quiet had the opposite effect. Luther now started issuing statements about other issues. For example, at that time people believed that the Pope was infallible (incapable of error). However, Luther was convinced that Leo X was wrong to sell indulgences. Therefore, Luther argued, the Pope could not possibly be infallible.

He disagreed with the accepted reasonning of the Catholic Church of his day and felt a person was capable of interpretting the Bible themselves. Therefore he translated the Bible himself and attempted to make them available to all. The Church didn't like this idea and felt onle Priests had the power to interpret God's teachings.

Lutherans are a mainstream Christian denomination and they regard God in the same way as all other orthodox churches like the Roman Catholics, Methodists, Baptists etc. The only difference between the Lutherans and, say, the Roman Catholics, is that, as they are a protestant Church they still uphold all Christian beliefs but do not accept the authority of the Pope nor the other members of the Roman Catholic heirarchy. Doctrine between the two churches (provided that it is Bible based) is very similar, but Lutherans do not accept man-made doctrine such as purgatory, limbo, prayer to saints as intermediaries, infallibility of the Pope, priestly celibacy and so on. But their beliefs about God are all the same.

Under Henry VIII, it started out political; he declared himself the supreme head of the Church in England , but beyond declaring that the Pope had no say in the Church in England, he did not change the religion itself. Protestants continued to be persecuted during the rest of Henry's reign. It was when Henry's son, Edward, took the throne that the religious reform in England really began. It was stalled during Mary's reign and then restarted during Elizabeth's.

Because there is more than one Lutheran church, there is no one single head. In 2008, the head of the main churches are as follows:

Evangelical Lutheran Church in America: Presiding Bishop Mark S. Hanson

Missouri Synod: President Gerald Kieschnick

Wisconsin Synod: President Mark Schroeder

Evangelical Lutheran Church in Canada: National Bishop Susan Johnson

The following churches are in countries where the majority of the population is Lutheran:

Evangelical Lutheran Church in the Republic of Namibia:

Evangelical Lutheran Church in Namibia (different):

Church of Norway: the king or queen of Norway and the Norwegian Archbishop

Church of Denmark: the king or queen of Denmark and the Danish Archbishop

Church of Sweden: the king or queen of Sweden and the Swedish Archbishop

Evangelical Lutheran Church of Finland: Archbishop Jukka Paarma

National Church of Iceland:

In Germany, the mainline Lutheran church merged with other Protestant denominations after World War II to become the Protestant Church in Germany: President of the Board, Bishop Wolfgang Huber.

There are also large Lutheran churches in Ethiopia, Tanzania, Madagascar, and Indonesia.

The Lutheran World Federation is an interchurch organization with 140 member churches; it is headquartered in Geneva. The current LWF president is Mark S. Hanson, who is also the current head of the ELCA.

You want all 95 of them? In general, Martin Luther was against the supposition that the Pope could absolve sin by means other than granting abolution, such as by the sale of indulgences. The church was spending most of its time collecting monies in the name of the forgiveness of sins through the sale of indulgences and praying for the dead, that they were not ministering to the needs of the living and unforgiven.

Martin Luther did to break up with the Catholic church in the time of October 31,1517 in Wittenburg Germany.He made the 95 thesis to stamp it in Wittenburg church castle.The 95 thesis was his allegation against the teaching of the Catholic church.

What he supposedly posted on the Wittenberg Castle Church door on October 31, 1517 was the 95 Theses or called " A Disputation on the Power and Efficacy Indulgences".

Martin Luther condemned clerical abuses, especially the sale of indulgences in the Ninety-Five Theses. This document is considered the catalyst of the Reformation.

Hitler was not a Lutheran. He was a Catholic, although in name only. He had many Lutheran and Roman Catholic priests and laity killed.

Neither Martin Luther King, Sr. nor Martin Luther King Jr. ever broke away from the Catholic Church. They were both ever Baptists, and never Catholics. It was correctly the man they had been named after, Martin Luther, who had the controversy with the Catholic Church five hundred years earlier. Martin Luther was excommunicated from the Catholic Church. They turned him away. He did not leave them.

Luther openly questioned the teachings of the Roman Catholic church, in particular, the nature of penance, the authority of the pope, papal abuses, the usefulness and sale of "indulgences" and the importance of "works" over "grace".

DISPUTATION OF DOCTOR MARTIN LUTHER

ON THE POWER AND EFFICACY OF

INDULGENCES

OCTOBER 31, 1517

Out of love for the truth and the desire to bring it to light,

the following propositions will be discussed at Wittenberg,

under the presidency of the Reverend Father Martin Luther,

Master of Arts and of Sacred Theology, and Lecturer in

Ordinary on the same at that place. Wherefore he requests that

those who are unable to be present and debate orally with us,

may do so by letter.

In the Name our Lord Jesus Christ. Amen.

1. Our Lord and Master Jesus Christ, when He said Poenitentiam

agite, willed that the whole life of believers should be

repentance.

2. This word cannot be understood to mean sacramental penance,

i.e., confession and satisfaction, which is administered by

the priests.

3. Yet it means not inward repentance only; nay, there is no

inward repentance which does not outwardly work divers

mortifications of the flesh.

4. The penalty [of sin], therefore, continues so long as

hatred of self continues; for this is the true inward

repentance, and continues until our entrance into the kingdom

of heaven.

5. The pope does not intend to remit, and cannot remit any

penalties other than those which he has imposed either by his

own authority or by that of the Canons.

6. The pope cannot remit any guilt, except by declaring that

it has been remitted by God and by assenting to God's

remission; though, to be sure, he may grant remission in cases

reserved to his judgment. If his right to grant remission in

such cases were despised, the guilt would remain entirely

unforgiven.

7. God remits guilt to no one whom He does not, at the same

time, humble in all things and bring into subjection to His

vicar, the priest.

8. The penitential canons are imposed only on the living, and,

according to them, nothing should be imposed on the dying.

9. Therefore the Holy Spirit in the pope is kind to us,

because in his decrees he always makes exception of the

article of death and of necessity.

10. Ignorant and wicked are the doings of those priests who,

in the case of the dying, reserve canonical penances for

purgatory.

11. This changing of the canonical penalty to the penalty of

purgatory is quite evidently one of the tares that were sown

while the bishops slept.

12. In former times the canonical penalties were imposed not

after, but before absolution, as tests of true contrition.

13. The dying are freed by death from all penalties; they are

already dead to canonical rules, and have a right to be

released from them.

14. The imperfect health [of soul], that is to say, the

imperfect love, of the dying brings with it, of necessity,

great fear; and the smaller the love, the greater is the fear.

15. This fear and horror is sufficient of itself alone (to say

nothing of other things) to constitute the penalty of

purgatory, since it is very near to the horror of despair.

16. Hell, purgatory, and heaven seem to differ as do despair,

almost-despair, and the assurance of safety.

17. With souls in purgatory it seems necessary that horror

should grow less and love increase.

18. It seems unproved, either by reason or Scripture, that

they are outside the state of merit, that is to say, of

increasing love.

19. Again, it seems unproved that they, or at least that all

of them, are certain or assured of their own blessedness,

though we may be quite certain of it.

20. Therefore by "full remission of all penalties" the pope

means not actually "of all," but only of those imposed by

himself.

21. Therefore those preachers of indulgences are in error, who

say that by the pope's indulgences a man is freed from every

penalty, and saved;

22. Whereas he remits to souls in purgatory no penalty which,

according to the canons, they would have had to pay in this

life.

23. If it is at all possible to grant to any one the remission

of all penalties whatsoever, it is certain that this remission

can be granted only to the most perfect, that is, to the very

fewest.

24. It must needs be, therefore, that the greater part of the

people are deceived by that indiscriminate and highsounding

promise of release from penalty.

25. The power which the pope has, in a general way, over

purgatory, is just like the power which any bishop or curate

has, in a special way, within his own diocese or parish.

26. The pope does well when he grants remission to souls [in

purgatory], not by the power of the keys (which he does not

possess), but by way of intercession.

27. They preach man who say that so soon as the penny jingles

into the money-box, the soul flies out [of purgatory].

28. It is certain that when the penny jingles into the

money-box, gain and avarice can be increased, but the result

of the intercession of the Church is in the power of God

alone.

29. Who knows whether all the souls in purgatory wish to be

bought out of it, as in the legend of Sts. Severinus and

Paschal.

30. No one is sure that his own contrition is sincere; much

less that he has attained full remission.

31. Rare as is the man that is truly penitent, so rare is also

the man who truly buys indulgences, i.e., such men are most

rare.

32. They will be condemned eternally, together with their

teachers, who believe themselves sure of their salvation

because they have letters of pardon.

33. Men must be on their guard against those who say that the

pope's pardons are that inestimable gift of God by which man

is reconciled to Him;

34. For these "graces of pardon" concern only the penalties of

sacramental satisfaction, and these are appointed by man.

35. They preach no Christian doctrine who teach that

contrition is not necessary in those who intend to buy souls

out of purgatory or to buy confessionalia.

36. Every truly repentant Christian has a right to full

remission of penalty and guilt, even without letters of

pardon.

37. Every true Christian, whether living or dead, has part in

all the blessings of Christ and the Church; and this is

granted him by God, even without letters of pardon.

38. Nevertheless, the remission and participation [in the

blessings of the Church] which are granted by the pope are in

no way to be despised, for they are, as I have said, the

declaration of divine remission.

39. It is most difficult, even for the very keenest

theologians, at one and the same time to commend to the people

the abundance of pardons and [the need of] true contrition.

40. True contrition seeks and loves penalties, but liberal

pardons only relax penalties and cause them to be hated, or at

least, furnish an occasion [for hating them].

41. Apostolic pardons are to be preached with caution, lest

the people may falsely think them preferable to other good

works of love.

42. Christians are to be taught that the pope does not intend

the buying of pardons to be compared in any way to works of

mercy.

43. Christians are to be taught that he who gives to the poor

or lends to the needy does a better work than buying pardons;

44. Because love grows by works of love, and man becomes

better; but by pardons man does not grow better, only more

free from penalty.

45. Christians are to be taught that he who sees a man in

need, and passes him by, and gives [his money] for pardons,

purchases not the indulgences of the pope, but the indignation

of God.

46. Christians are to be taught that unless they have more

than they need, they are bound to keep back what is necessary

for their own families, and by no means to squander it on

pardons.

47. Christians are to be taught that the buying of pardons is

a matter of free will, and not of commandment.

48. Christians are to be taught that the pope, in granting

pardons, needs, and therefore desires, their devout prayer for

him more than the money they bring.

49. Christians are to be taught that the pope's pardons are

useful, if they do not put their trust in them; but altogether

harmful, if through them they lose their fear of God.

50. Christians are to be taught that if the pope knew the

exactions of the pardon-preachers, he would rather that St.

Peter's church should go to ashes, than that it should be

built up with the skin, flesh and bones of his sheep.

51. Christians are to be taught that it would be the pope's

wish, as it is his duty, to give of his own money to very many

of those from whom certain hawkers of pardons cajole money,

even though the church of St. Peter might have to be sold.

52. The assurance of salvation by letters of pardon is vain,

even though the commissary, nay, even though the pope himself,

were to stake his soul upon it.

53. They are enemies of Christ and of the pope, who bid the

Word of God be altogether silent in some Churches, in order

that pardons may be preached in others.

54. Injury is done the Word of God when, in the same sermon,

an equal or a longer time is spent on pardons than on this

Word.

55. It must be the intention of the pope that if pardons,

which are a very small thing, are celebrated with one bell,

with single processions and ceremonies, then the Gospel, which

is the very greatest thing, should be preached with a hundred

bells, a hundred processions, a hundred ceremonies.

56. The "treasures of the Church," out of which the pope.

grants indulgences, are not sufficiently named or known among

the people of Christ.

57. That they are not temporal treasures is certainly evident,

for many of the vendors do not pour out such treasures so

easily, but only gather them.

58. Nor are they the merits of Christ and the Saints, for even

without the pope, these always work grace for the inner man,

and the cross, death, and hell for the outward man.

59. St. Lawrence said that the treasures of the Church were

the Church's poor, but he spoke according to the usage of the

word in his own time.

60. Without rashness we say that the keys of the Church, given

by Christ's merit, are that treasure;

61. For it is clear that for the remission of penalties and of

reserved cases, the power of the pope is of itself sufficient.

62. The true treasure of the Church is the Most Holy Gospel of

the glory and the grace of God.

63. But this treasure is naturally most odious, for it makes

the first to be last.

64. On the other hand, the treasure of indulgences is

naturally most acceptable, for it makes the last to be first.

65. Therefore the treasures of the Gospel are nets with which

they formerly were wont to fish for men of riches.

66. The treasures of the indulgences are nets with which they

now fish for the riches of men.

67. The indulgences which the preachers cry as the "greatest

graces" are known to be truly such, in so far as they promote

gain.

68. Yet they are in truth the very smallest graces compared

with the grace of God and the piety of the Cross.

69. Bishops and curates are bound to admit the commissaries of

apostolic pardons, with all reverence.

70. But still more are they bound to strain all their eyes and

attend with all their ears, lest these men preach their own

dreams instead of the commission of the pope.

71 . He who speaks against the truth of apostolic pardons, let

him be anathema and accursed!

72. But he who guards against the lust and license of the

pardon-preachers, let him be blessed!

73. The pope justly thunders against those who, by any art,

contrive the injury of the traffic in pardons.

74. But much more does he intend to thunder against those who

use the pretext of pardons to contrive the injury of holy love

and truth.

75. To think the papal pardons so great that they could

absolve a man even if he had committed an impossible sin and

violated the Mother of God -- this is madness.

76. We say, on the contrary, that the papal pardons are not

able to remove the very least of venial sins, so far as its

guilt is concerned.

77. It is said that even St. Peter, if he were now Pope, could

not bestow greater graces; this is blasphemy against St. Peter

and against the pope.

78. We say, on the contrary, that even the present pope, and

any pope at all, has greater graces at his disposal; to wit,

the Gospel, powers, gifts of healing, etc., as it is written

in I. Corinthians xii.

79. To say that the cross, emblazoned with the papal arms,

which is set up [by the preachers of indulgences], is of equal

worth with the Cross of Christ, is blasphemy.

80. The bishops, curates and theologians who allow such talk

to be spread among the people, will have an account to render.

81. This unbridled preaching of pardons makes it no easy

matter, even for learned men, to rescue the reverence due to

the pope from slander, or even from the shrewd questionings of

the laity.

82. To wit: -- "Why does not the pope empty purgatory, for the

sake of holy love and of the dire need of the souls that are

there, if he redeems an infinite number of souls for the sake

of miserable money with which to build a Church? The former

reasons would be most just; the latter is most trivial."

83. Again: -- "Why are mortuary and anniversary masses for the

dead continued, and why does he not return or permit the

withdrawal of the endowments founded on their behalf, since it

is wrong to pray for the redeemed?"

84. Again: -- "What is this new piety of God and the pope,

that for money they allow a man who is impious and their enemy

to buy out of purgatory the pious soul of a friend of God, and

do not rather, because of that pious and beloved soul's own

need, free it for pure love's sake?"

85. Again: -- "Why are the penitential canons long since in

actual fact and through disuse abrogated and dead, now

satisfied by the granting of indulgences, as though they were

still alive and in force?"

86. Again: -- "Why does not the pope, whose wealth is to-day

greater than the riches of the richest, build just this one

church of St. Peter with his own money, rather than with the

money of poor believers?"

87. Again: -- "What is it that the pope remits, and what

participation does he grant to those who, by perfect

contrition, have a right to full remission and participation?"

88. Again: -- "What greater blessing could come to the Church

than if the pope were to do a hundred times a day what he now

does once, and bestow on every believer these remissions and

participations?"

89. "Since the pope, by his pardons, seeks the salvation of

souls rather than money, why does he suspend the indulgences

and pardons granted heretofore, since these have equal

efficacy?"

90. To repress these arguments and scruples of the laity by

force alone, and not to resolve them by giving reasons, is to

expose the Church and the pope to the ridicule of their

enemies, and to make Christians unhappy.

91. If, therefore, pardons were preached according to the

spirit and mind of the pope, all these doubts would be readily

resolved; nay, they would not exist.

92. Away, then, with all those prophets who say to the people

of Christ, "Peace, peace," and there is no peace!

93. Blessed be all those prophets who say to the people of

Christ, "Cross, cross," and there is no cross!

94. Christians are to be exhorted that they be diligent in

following Christ, their Head, through penalties, deaths, and

hell;

95. And thus be confident of entering into heaven rather

through many tribulations, than through the assurance of

peace. See the links below

German theologian Martin Luther started the Protestant Reformation in the early 16th century. It was an attempt to reform the Catholic Church.

He meant that the Christian is Not saved by the works they do, (although it does not hurt to do good works for your fellow human beings). He meant that the Christian is saved because they accept Jesus as the Christ and Savior, and that He died on the cross to save the human race from being held accountable for their sins. There are no works a human being can do to save themselves. They must accept Jesus as their savior and live a Christian live in order to be saved.

Tim Conway

The North Sea.

Martin Luther nailed his 95 theses to the church door on Oct. 31, 1517. He started them in 1517 after the sale of Indulgences to the members of his Church he became angered by the false promises they made. So he penned the Disputation on the Power and Efficacy of Indulgences (95 theses).