Tomorrow is the 500th anniversary of the Protestant Reformation, as Martin Luther nailed his 95 Theses on the church door of All Saints Church in Wittenburg on October 31, 1517. For the occasion, I have been reading through Diarmaid MacCulloch’s masterful work The Reformation: A History (Penguin, 2005), which comes recommended by Carl Trueman. I stumbled up on a passage which highlights one of the basic reasons why the Reformation was required. Some Roman Catholics like to insist that the Reformation pushed the Catholic church to reform, with its own “Counter Reformation.” So they thank Luther but insist that the Council of Trent is what was needed, not a reactionary movement to leave the Catholic church.
Yet this quote from a post-Trent Counter-Reformation pope proves why Reformers (and their Protestant descendants) found the Catholic church still so lacking. Here is Pope Paul V confronting the Venetian ambassador with the following rhetorical question in 1606:
“Do you not know that so much reading of Scripture ruins the Catholic religion?” ~ Pope Paul V, 1606
MacCulloch goes on to explain.
“One of the tasks of the 1564 Tridentine Index [of prohibited books] had been to keep vernacular Bibles away from the faithful; anyone wanting to read the Bible in a modern language required permission from the local bishop, and in the 1596 Roman Index the ban became complete and without exception. In Italy, the Index’s ban was enforced. Bibles were publicly and ceremonially burned, like heretics; even literary versions of scriptural stories in drama or poetry were frowned on.”
Before the Reformation, it is true that vernacular Bible translations had been somewhat in vogue, but they were based on the Latin Vulgate. The Reformation saw the introduction of vernacular translations based directly on the Greek and/or Hebrew. In areas where the Catholics had to coexist with Protestant neighbors, knowledge of the Bible was important — at least for priests who were trying to convince the Protestants of their errors. But even priestly study of the Bible was frowned upon by the Counter-Reformation pope and his heirs.
There are many other reasons for the Reformation, which we cannot detail here. But one of the lasting fruits of this movement was the liberation of the Bible for the average Christian. If the Catholic church was correct on its doctrine, why was it seemingly so afraid to let the lay people have access to the Bible? Good question indeed. Be thankful today that you live on this side of the Reformation, and you have the privilege and liberty to read God’s Word for yourself.
Tuesday will mark the 500th anniversary of the Protestant Reformation. One way of focusing on the key truths recovered by the Reformers is looking at what has come to be known as the “Five Solas.” These truths are pictured below and represented by the following Latin phrases: Sola Scriptura, Sola Fide, Sola Gratia, Solus Christus, and Soli Deo Gloria.
The following points are adapted from part 5 of my teaching series: “A Survey of the Reformation: Its History and Doctrine” which is available for free download here.
The Scripture was liberated for the common people.
Reformers insisted on Scripture’s supreme authority. [Scripture has final say over church tradition, but the Reformers still appreciated much that the Church Fathers and the ecumenical Church councils had agreed on (e.g., the orthodox statements on the Trinity and the Deity of Christ, for instance).]
Scripture was held as infallible and inerrant.
Scripture was preached — preaching and Scripture reading took pride of place in the “order of worship.”
Faith Alone
Faith, not works, is the condition for justification.
Faith provides an “alien righteousness” –the works of Christ on our behalf (active and passive).
Justification by faith is a gift of God — and was absolutely essential to the Reformation.
Justification declares us righteous, it doesn’t start the process of making us righteous (sanctification).
However, we are justified by faith alone, but not a faith that is alone. (No place for “easy-believism”).
Helpful quote: “Where there is true faith, works necessarily result, just as fire necessarily brings with it heat.” (Swiss Reformer, Ulrich Zwingli)
Grace Alone
Grace didn’t just enable man to “pull himself up by his bootstraps.”
Grace for the Reformers, was Sovereign
Helpful definition: “the free favour of God… conferred… upon the unworthy.” (19th Century Calvinistic Baptist, William Newman)
Grace = “unmerited favor”
God’s Riches At Christ’s Expense
Grace calls us (Gal. 1:15), regenerates us (Titus 3:5), justifies us (Rom. 3:24), sanctifies us (Heb. 13:20-21), and preserves us (1 Pet. 1:3-5).
Christ Alone
The Church does not dispense salvation, Jesus does –Acts 4:12.
Mary & the Saints are not the mediator, Jesus is the only mediator –1 Tim. 2:5.
The Cross-work of Christ is sufficient for all the merit needed for salvation –Christ is “our righteousness.”
The Cross-work of Christ is not repeated, but a finished work (no “re-run” of Christ’s sacrifice in the Mass).
Christ’s righteousness was both passive (submitting to death for us) and active (life that pleased God).
Today, we need to remember that Christ alone is where salvation is to be found –not in other religions or philosophies (contra postmodernism and pluralism).
God’s Glory Alone
Hebrew word for glory is: kabod = “weight”
Greek word for glory is: δοξα = “opinion”.
Definition: “value or worth, intrinsic to something and the value we externally place on it (in worship).”
God’s goal is to manifest His glory.
Helpful summary: “Man’s chief end is to glorify God, and to enjoy Him forever.” (Westminster Shorter Catechism, Question 1)
God is the one who gets glory in the work of salvation – not man, Mary, the saints, or the Church.
This Fall marks 500 years since the start of the Protestant Reformation. October 31, 1517 is the date that Martin Luther nailed his “Ninety-five Theses” on the church door in Wittenberg. His Reformation ideas quickly spread over all of Europe by means of the movable-type printing press… and the rest, they say, is history.
In honor of this anniversary, I am re-posting my teaching series entitled, “A Survey of the Reformation: Its History and Doctrine.”
I developed this teaching series in 2012 and have taught through it for adult Sunday School classes in two different churches. The audio files are primarily from 2012, but one of the lessons had corrupted audio and so I made a replacement recording in 2014 the next time I taught the material.
My goal in this series is two-fold: to introduce people to the history and ideals of the Reformation, and to give an introduction to the doctrine known as the five points of Calvinism or the doctrines of Grace. I have found that understanding and appreciating the doctrines of Grace is easier when one is led to understand the history of the Reformation as a whole. Also stressed in this study, are the Five Solas, and the Reformation emphasis on God’s sovereignty.
The Reformation doesn’t stand or fall with the doctrines of Grace, but that understanding flows directly from the heart of the Reformation. And while Luther may not have agreed on all the particulars of how the five points came to be articulated, he is in fundamental agreement on God’s role in salvation — as were all the original reformers.
Feel free to use the .pdf and .mp3 audio files freely, I just ask to be credited as the source of this presentation. May God grant the spirit of the Reformation and its doctrine, to continue to occupy a warm place in the hearts and minds of God’s people.
Why the Reformation Matters Today • No audio (see note below) ∼ View the Slides.
Note: You may notice that the audio deviates from the slides more and more as the lessons progress. This is due to the fact that the slides match the 2014 audio, which is unavailable. The 2012 audio files line up closely with my older slides available here.
I used a variety of resources for this series, but the four I recommend to my SS class are listed here below:
The 500th anniversary of Martin Luther’s nailing his 95 Theses to the church door in Wittenberg is coming this October, and you can be sure dozens of books commemorating the Reformation and its significance will be published. It certainly is a good time to reflect on what the Reformation is all about.
Rebecca VanDoodewaard has written a book in this vein that highlights the often forgotten impact that women made in the key events of that tumultuous period. Her book Reformation Women: Sixteenth-Century Figures Who Shaped Christianity’s Rebirth is a fascinating read and will be an encouragement and inspiration to many who read it.
Her book borrows from a series of articles written in the 1800s and compiled into one volume by James Isaac Good in 1901 under the title Famous Women of the Reformed Church. In VanDoodewaard’s book, the content from Good is “revised, expanded, and corrected to make the stories of these remarkable women accessible for today’s church” (p. xiv). Many of the original chapters were removed and a chapter on Katherine Willoughby was added to adapt the work to its author’s purpose of highlighting lesser known Reformation-era women. Indeed, the stories of more recognizable figures, such as Katharina von Bora (Martin Luther’s wife) and Lady Jane Grey (the nine-day Protestant queen of England) are readily available elsewhere. The women included in this volume are largely forgotten, and that is part of the appeal of this short work.
Twelve women are detailed in this book, and their stories interweave with the progress of the Reformation in France, Italy, Germany, Switzerland, the Netherlands, England and beyond. Since many readers will be ignorant of the historical background, a brief introduction is provided to orient us to the major historical developments of the era. A “pastoral” conclusion aims to draw life lessons for Christian women today from the history contained in this volume. A timeline, and some family trees, round out the volume, which concludes with a detailed bibliography. In all, the book is less than 130 pages, so the treatment of any one character is by necessity not fully developed.
Reading through the stories of these women transports the reader into a very different age. Daring escapes, harrowing journeys, heartbreak and sorrows abound. Many of these ladies lost husband (or husbands) and children to religious war, or violent persecution. Some had children removed and placed in Roman Catholic families. Some saw family members betray them or deny the faith. The plague, “sweating sickness” and other maladies devastated some, and others faced deprivation. In the midst of these trying circumstances, these women served their Lord and His church faithfully. They provided for the needy, sheltered the homeless, visited those in prison, secured the release of their friends and family sometimes, and one even led a Protestant army in the defense of their freedom. Many of these women were of noble birth, and some became queens, a few were scholars in their own right and kept up correspondence with leading Reformers.
From the descriptions above you can imagine how interesting this book is to read. And yet the stories are sad too: we don’t know enough about these women to truly appreciate their worth, and many died far too young. But what we do know is cause for reflection: we can thank God for those who worked so hard to preserve religious freedom and to keep the newly recovered faith intact. We can learn from their example of faithfulness under fire (which some endured quite literally) and be cautioned by those whose testimony was marred or confused through doctrinal laxity or temporary weakness. The examples provided do much to teach Christian women that timidity and quietness do not necessarily equate with godliness. These women were often bold and determined, yet they knew their place and served often alongside their husbands. The stories of these women is a compelling case in point that a complementarian position on women’s roles in the church need not mean that women have no meaningful contributions to make to the church and its ministry!
I thoroughly enjoyed this book and plan to encourage my girls to read it. This makes me want to read more of this period of church history, and I hope it has the same effect on others. I highly recommend this book.
Book Blurbs:
“Reformation Women is a book of rare quality and interest as Rebecca VanDoodewaard opens up a whole new dimension in the ongoing story of Christ’s church. We learn of the enormous contribution made by twelve women to the progress of the Reformation in the sixteenth century. Here we have women from diverse backgrounds—some of whose names we can hardly pronounce—whom God raised up and used in a remarkable way. You will be humbled and inspired by these pages and long to serve God better in whatever sphere you have been placed.” ~ Faith Cook, author of Lady Jane Grey: Nine Day Queen of England and several other Christian biographies and historical books
“Few accessible works exist on the heroines of the Reformation, so I read these biographies with the desire to learn. But I walked away with more than learning; I was challenged and inspired. I have new heroes of the faith, and so will every Christian who reads this wonderful collection.” ~ Jason Helopoulos, associate pastor, University Reformed Church, Lansing, Michigan
Today is Reformation Day. 498 years ago today, October 31, Martin Luther nailed the 95 Theses on the church door in Wittenburg. And the rest is history!
Luther’s theology was born out of a careful interaction with the text of Scripture. Indeed the reading of Scripture played a prominent role in Luther’s conversion and that of many other reformers. Luther’s revelation from his reading of Romans 1:16 is commonly known. Another reformer in England, shares a similar account of his own conversion from reading a passage also written by the Apostle Paul.
Thomas Bilney, who in 1519 obtained an edition of Desiderius Erasmus’s translation of the Bible in order to savor the eloquence of the Latin only to
chance upon this sentence of St. Paul… in 1 Tim 1:15 “It is a true saying and worthy of all men to be embraced, that Christ Jesus came into the world to save sinners, of whom I am the chief and principal.” This one sentence, through God’s instruction… working inwardly in my heart, did so gladden it–which before was wounded by the awareness of my sins almost to the point of desperation–that immediately I felt a marvelous inner peace, so much so that my bruised bones leapt for joy.”
[quote from John Fox’s Actes and Monuments, in Reformation Readings of Paul, p. 15]
This refreshing reminder of the power of Scripture is included in the introduction to a new book exploring the Reformer’s interpretive readings of Paul. Pauline scholarship today is largely skeptical of Luther’s interpretation of Paul. Protestantism in general does not follow all of Luther’s doctrines. We do credit him with the recovery of the gospel of grace, however. Luther’s exact definition of justification, however, is under criticism today by Pauline scholars. Yet more often than not, it is the legacy of Luther rather than Luther’s own interpretations that is disputed. The same can be said of other Reformers as well.
Did Luther really reimagine Paul and make Galatians speak to 16th century problems? Did Calvin read his Reformation era realities back into the Pauline texts he unpacked? Some Pauline scholars would make us think so.
In Reformation Readings of Paul: Explorations in History and Exegesis (IVP, 2015), editors Michael Allen and Jonathan A. Linebaugh take the time to bring the Reformers to life as readers of Paul. The book brings a fresh look at the exegetical readings of Luther and other Reformers, showcases the historical and theological background of their era, and then seeks to bring these insights into conversation with current Pauline studies. This approach “invite(s) the reformers back into the discussion about Paul’s texts and the theology they articulated as a reading of those texts” and is especially helpful given the relative “absence of detailed engagement with the exegesis and theology of the reformers” in contemporary circles (p. 13).
This book may not present a view that all Protestants will agree with, but it will bring us back to engagement with the Reformers. We will learn how Luther read Galatians, and how Romans shaped Philipp Melanchthon’s theology. Martin Bucer and Ephesians, the Corinthian Epistles and John Calvin and finally the Letters of Paul and Thomas Cranmer more generally. In addition to the editors, the following authors contribute to the book: David C. Fink, John M. G. Barclay, Robert Kolb, Mark Seifrid, Brian Lugioyo, Wesley Hill, Dane C. Ortlund, Ashley Null and Gerald Bray.
This volume promises to be an intriguing read and may be worth checking out this Reformation Day. I want to share the takeaway from the introduction:
For the reformers, Scripture is the “living and active” Word… and is therefore less an object for us to interpret than it is the sound of the speaking God who interprets us. Understood this way, Scripture is God speaking, reading is listening, and helpful commentary is simply that which helps us hear. That, in the end, is the criterion the reformers would asked to be judged by: having heard them read Paul, are our ears more open to the gospel he proclaimed–the gospel the reformers, like Paul, were “unashamed” of because they, like Paul, confessed it to be “the power of God unto salvation” (Rom 1:16 KJV)? (p. 19)
Tomorrow is the 500th anniversary of the Protestant Reformation, as Martin Luther nailed his 95 Theses on the church door of All Saints Church in Wittenburg on October 31, 1517. For the occasion, I have been reading through Diarmaid MacCulloch’s masterful work The Reformation: A History (Penguin, 2005), which comes recommended by Carl Trueman. I stumbled up on a passage which highlights one of the basic reasons why the Reformation was required. Some Roman Catholics like to insist that the Reformation pushed the Catholic church to reform, with its own “Counter Reformation.” So they thank Luther but insist that the Council of Trent is what was needed, not a reactionary movement to leave the Catholic church.
