I had the privilege of once again hosting Dr. James White’s dividing line program and got to cover some important material today (Thursday). I sought to show how western civilization has been positively impacted by the Protestant Reformation. We owe a great debt of gratitude to the men and women of the Reformation whose sacrifices have been instrumental in giving us many of the civil and religious liberties we presently enjoy.
The following is a statement released Nov. 1, 2016 by Reformanda Initiative on the state of the Protestant Reformation, which will mark its 500th anniversary next year. Reformanda Initiative is an organization primarily composed of European evangelicals, but not limited to that demographic, which seeks to inform evangelicals of the ongoing nature of the Reformation.
On the eve of the 500th anniversary of the Protestant Reformation, Evangelical Christians around the world have the opportunity to reflect afresh on the legacy of the Reformation, both for the worldwide church of Jesus Christ and for the development of gospel work. After centuries of controversies and strained relationships between Evangelicals and Catholics, the ecumenical friendliness of recent times has created ripe conditions for some leaders in both camps to argue that the Reformation is all but over (that the primary theological disagreements that led to the rupture in Western Christianity in the 16th century have been resolved).
Why Some Argue the Reformation Is Over
Two main reasons are generally cited in support of the claim that the Reformation is over:
1. The challenges for Christians worldwide (e.g., secularism and Islam) are so daunting that Protestants and Catholics can no longer afford to remain divided. A unified witness (with perhaps the Pope as the leading spokesman?) would greatly benefit global Christianity. ?
2. The historical theological divisions (e.g., salvation through faith alone, the ultimate authority of the Bible, the primacy of the bishop of Rome) are considered matters of legitimate difference in emphasis, but not sharp points of division and contrast that prevent unity.
The cumulative force of these arguments has softened the way some Evangelicals understand and evaluate the Roman Catholic Church.
It is also important to note that in the last century, global Evangelicalism has grown at an explosive rate while Roman Catholicism has not. The fact that millions of Catholics have become Evangelicals in recent years has not gone unnoticed by Roman Catholic leaders. They are seeking to respond strategically to this loss of their faithful by adopting traditional Evangelical language (e.g. conversion, gospel, mission, and mercy) and establishing ecumenical dialogues with churches they once condemned. There are now more friendly relationships and dialogue between Catholics and Protestants where once there was persecution and animosity. But the question still remains: have the substantive differences between Catholics and Protestants/ Evangelicals disappeared?
Is the Reformation Over?
In all its varieties and at times conflicting tendencies, the Protestant Reformation was ultimately a call to (1) recover the authority of the Bible over the church and (2) appreciate afresh the fact that salvation comes to us through faith alone.
As was the case five centuries ago, Roman Catholicism is a religious system that is not based on Scripture alone. From the Catholic perspective, the Bible is only one source of authority, but it does not stand alone, nor is it the highest source. According to this view, tradition precedes the Bible, is bigger than the Bible, and is not revealed through Scripture alone but through the ongoing teaching of the Church and its current agenda, whatever that may be. Because Scripture does not have the final say, Catholic doctrine and practice remains open-ended, and therefore confused at its very core.
The Roman Catholic theological method is powerfully illustrated by Rome’s promulgation of three dogmas (i.e., binding beliefs) with no biblical support whatsoever. They are the 1854 dogma of Mary’s immaculate conception, the 1870 dogma of papal infallibility, and the 1950 dogma of Mary’s bodily assumption. These dogmas do not represent biblical teaching, and in fact clearly contradict it. Within the Catholic system, this does not matter because it does not rely on the authority of Scripture alone. It may take two millennia to formulate a new dogma, but because Scripture does not have the final say, the Catholic Church can eventually embrace such novelties.
On the doctrine of salvation, many are under the impression that there is a growing convergence regarding justification by faith and that tensions between Catholics and Evangelicals have eased considerably since the 16th century. At the Council of Trent (1545–1563), the Roman Catholic Church reacted strongly against the Protestant Reformation by declaring “anathema” (cursed) those who upheld justification by faith alone, as well as affirmed the teaching that salvation is a process of cooperating with infused grace rather than an act grounded in grace alone by faith alone.
Some argue that the Joint Declaration on the Doctrine of Justification signed by the Roman Catholic Church and the Lutheran World Federation in 1999 has bridged the divide. While the document is at times friendly towards a more biblical understanding of justification, it explicitly affirms the Council of Trent’s view of justification. All of its condemnations of historic Protestant/Evangelical convictions still stand; they just do not apply to those who affirm the blurred position of the Joint Declaration.
As was the case with Trent, in the Joint Declaration, justification is a process enacted by a sacrament of the Church (baptism); it is not received by faith alone. It is a journey that requires contribution from the faithful and an ongoing participation in the sacramental system. There is no sense of the righteousness of God being imputed by Christ to the believer, and thus there can be no assurance of salvation. Moreover, the Roman Catholic Church’s view is revealed by its continued use of indulgences (the remission of the temporal punishment for sin allotted by the Church on special occasions). It was the theology of indulgences that triggered the Reformation, but this system has been invoked most recently by Pope Francis in the 2015–2016 Year of Mercy. This shows that the Roman Catholic Church’s basic view of salvation, which is dependent on the mediation of the Church, the distribution of grace by means of its sacraments, the intercession of the saints, and purgatory, is still firmly in place, even after the Joint Declaration.
Looking Ahead
What is true of the Roman Catholic Church as a doctrinal and institutional reality is not necessarily true of individual Catholics. God’s grace is at work in men and women who repent and trust in God alone, who respond to God’s gospel by living as Christian disciples who seek to know Christ and make him known.
However, because of its unchecked dogmatic claims and complex political and diplomatic structure, much more care and prudence should be exercised in dealing with the institutional Catholic Church. Current initiatives to renew aspects of Catholic life and worship (e.g., the accessibility of the Bible, liturgical renewal, the growing role of the laity, the charismatic movement) do not indicate, in themselves, that the Roman Catholic Church is committed to substantive reform in accordance with the Word of God.
In our global world, we encourage cooperation between Evangelicals and Catholics in areas of common concern, such as the protection of life and the promotion of religious freedom. This cooperation extends to people of other religious orientations and ideologies as well. Where common values are at stake regarding ethical, social, cultural, and political issues, efforts of collaboration are to be encouraged. However, when it comes to fulfilling the missionary task of proclaiming and living out the gospel of Jesus Christ to the whole world, Evangelicals must be careful to maintain clear gospel standards when forming common platforms and coalitions.
The position we have articulated is a reflection of historic Evangelical convictions with its passion for unity among believers in Jesus Christ according to the truth of the gospel.[1] The issues that gave birth to the Reformation 500 years ago are still very much alive in the 21st century for the whole church. While we welcome all opportunities to clarify them, Evangelicals affirm, with the Reformers, the foundational convictions that our final authority is the Bible and that we are saved through faith alone.
Notes:
[1] These fundamental convictions are expressed in official papers by the two global Evangelical organizations, the World Evangelical Fellowship and the Lausanne Movement. After addressing such topics as Mariology, authority in the church, the papacy and infallibility, justification by faith, sacraments and the Eucharist, and the mission of the church, the World Evangelical Fellowship’s summary comment is, “Cooperation in mission between Evangelicals and Catholics is seriously impeded because of ‘unsurmountable’ obstacles.”
“World Evangelical Fellowship: Evangelical Perspective on Roman Catholicism” (1986) in Paul G. Schrotenboer (ed.), Roman Catholicism: A Contemporary Evangelical Perspective (Grand Rapids: Baker, 1987, p. 93).
We see this view mirrored in the 1980 “Lausanne Occasional Paper on Christian Witness to Nominal Christians among Roman Catholics” and a comment by the primary author of the Lausanne Covenant, John Stott: “We are ready to co-operate with them (Roman Catholics, Orthodox or liberal Protestants) in good works of Christian compassion and social justice. It is when we are invited to evangelize with them that we find ourselves in a painful dilemma for common witness necessitates common faith, and co-operation in evangelism depends on agreement over the content of the gospel.
Lausanne Committee for World Evangelization, “Lausanne Occasional Paper 10 on Christian Witness to Nominal Christians among Roman Catholics” (Pattaya, Thailand, 1980); John Stott, Make the Truth Known: Maintaining the Evangelical Faith Today (Leicester, UK: UCCF Booklets, 1983, pp. 3–4).
and in particular the ways in which it undermined the centrality of grace and the finality and sufficiency of the work of Christ for sinners.
If you are interested in pursuing this theme in greater detail, you can do no better than to read Thomas Tentler’s Sin and Confession on the Eve of the Reformation (Princeton: Princeton Univ. Press, 1977). According to Roman Catholic theology, penance is the means appointed by God to deal with sins that Christians commit after baptism. It consists of four parts: a person who has sinned and is contrite (contrition) goes to the priest and confesses (confession) his sin; the priest absolves (absolution) him and then lays upon him a temporal punishment for which he must make satisfaction.
Steven Ozment (in his book, The Age of Reform [Yale University Press]) provides this description:
“When religiously earnest people sought forgiveness for immoral behavior, they encountered a very demanding penitential system, one that provided only temporary relief, and even that with conditions attached and the threat of purgatorial suffering for unrepented sins. Full, unconditional forgiveness of sin and assurance of salvation were utterly foreign concepts to medieval theology and religious practice. Effective removal of religious guilt and anxiety this side of eternity would have meant the end of medieval religious institutions, and advocates of this-worldly perfection were roundly condemned during the Middle Ages” (216).
As Tentler explains, “one knows he is forgiven because he is willing to perform the overwhelming penitential exercises demanded by the church. The consolation of this system lies in its difficulty” (14). Whereas confession and absolution in medieval Catholicism secured forgiveness from the eternal guilt (culpa) of sin, there was still the temporal guilt that called for punishment (poena) and suffering in purgatory. Tentler explains:
“According to the medieval theology of penance, a sinner must not only be absolved from his guilt but must also pay for his sins in the form of some kind of punishment. Purgatory is the middle place of destination for people who die absolved of guilt but with an outstanding debt of temporal punishment. Not until the expiatory fires of purgatory have ‘satisfied’ this debt will they enter heaven [again, in a real sense, according to this view it is not ultimately the suffering of Christ Jesus that secures one’s place in heaven, but one’s own suffering].
Obviously absolution from guilt is far more important than remission of punishment. Nevertheless, indulgences, which are ways of reducing the punishment owed for sin, aroused controversy in the sixteenth century because Christians retained a lively interest in that intermediate suffering place and wanted to avoid its worst or, if possible, all of its pains. And that is one reason why penance – the work of ‘satisfaction’ for sin that the priest assigns the penitent in confession [notice again that it is the sinner, not the Lord Jesus, who makes ‘satisfaction’] – is vital to the practice of forgiveness” (318).
Ozment agrees, explaining that
“in the final stage of the traditional sacrament, priestly absolution transformed this eternal penalty, justly imposed by God on the sinner, into a manageable temporal penalty, that is, something the penitent could do already in this life to lessen his future punishment; for example, special prayers, fasts, almsgiving, retreats, and pilgrimages. If such works of satisfaction were neglected, the penitent could expect to burn for his laxness after death in purgatory” (216-17).
Although the granting of indulgences was quite old in the RCC, it was refined by the papal bull Unigenitus of 1343 which set forth the treasury of merits. Thompson explains: “It was proposed in that bull that the Catholic Church holds as a treasure the infinitely copious merits of Christ and of all the saints – merits far in excess of any that they themselves may have needed – and that the church may dispense these merits in the inexhaustible treasury to remit poena, that is, the recompense owed by living Christians” (Humanists and Reformers: A History of the Renaissance and Reformation, 395).
What this reveals is that Luther’s proclamation of full and final forgiveness of all guilt of all sin by grace alone, through faith alone, in the finished work of Christ alone, and all for the glory of God alone, was an overwhelming liberating and irresistibly appealing message to an oppressed and spiritually enslaved populace. Ozment sums up:
“The essential condition of the Reformation’s success was aggrieved hearts and minds; a perceived need for reform and determination to grasp it are the only things without which it can be said categorically said there would have been no Reformation” (204).
“The failure of the late medieval church to provide a theology and spirituality that could satisfy and discipline religious hearts and minds was the most important religious precondition of the Reformation” (208).
This, in the final analysis, was the spark that lit the forest fire that we know as the Protestant Reformation.
Article: Dr. Sam Storms – Ten Things You Should Know About the Protestant Reformation (original source October 31st, is the 499th anniversary of the launch of the Protestant Reformation. It was on this day that Martin Luther nailed his 95 theses to the church door in Wittenberg as a protest against the abuse of the sale of indulgences. So today we look at ten things that everyone should know about the Protestant Reformation.
(1) According to church historian Philip Schaff, “The Reformation of the sixteenth century is, next to the introduction of Christianity, the greatest event in history. It marks the end of the Middle Ages and the beginning of modern times. Starting from religion, it gave, directly or indirectly, a mighty impulse to every forward movement, and made Protestantism the chief propelling force in the history of modern civilization” (VII:1).
(2) There were many indirect causes of the Reformation, some of which include the following. The Renaissance (lit., “rebirth”) of the 14th and 15th centuries cannot be underestimated in terms of its impact on the reformation. The beginning of the Renaissance is generally dated @ 1300 a.d. and is most often associated with developments in Italy (and then by extension to other European countries). Some see it lasting well into the later years of the sixteenth century. Renaissance Humanism was characterized by several factors. There was the spirit of individualism as over against the emphasis on corporate identity in the medieval period. In the middle ages people often yielded their identity to institutions such as the church, the state, the feudal society, the guild, the university, and the monastic order. With the Renaissance came an increased sense of individuality and a focus on personal uniqueness and self-determination.
There was also a growing anthropocentrism (man-centeredness) as over against the ecclesiocentrism (church-centeredness) of the medieval period. Not God and the heavenly world but man and this world became the focus of intellectual and cultural efforts.
We should also note the cultural achievements which nurtured a sense of self-worth, dignity, etc., not tied to or dependent on the church. This period experienced a surge of activity in painting, music, poetry, other forms of literary production, sculpture, architecture, philosophy, law, ethics, etc. The “rebirth” in view with the use of the term Renaissance was specifically rebirth of classicism, i.e., the cultural archetypes of classical antiquity. There was in the Renaissance a virtual reverence for classical culture and a concerted effort to reproduce it in every way possible.
The Renaissance also witnessed an emphasis on a return to the sources of classical antiquity which yielded more accurate texts of the ancient writings, several of which undermined the church’s authority, such as the exposure of the Donation of Constantine (by Lorenzo Valla, 1405-57) and the Isidorian Decretals as forgeries. This combined with an emphasis on the original text of Scripture available to all, which served to expose the discontinuities between the NT church and the medieval RCC.
(3) One cannot understand the Reformation apart from an acknowledgment of the world-changing impact of the German, Johann Gutenberg (1390-1468) and his development of printing with movable type. Says Stephen Ozment,
“as Luther also recognized, the printing press made it possible for a little mouse like Wittenberg to roar like a lion across the length and breadth of Europe. By the end of the fifteenth century printing presses existed in over two hundred cities and towns. An estimated six million books had been printed and half of the thirty thousand titles were on religious subjects. More books were printed in the forty years between 1460 and 1500 than had been produced by scribes and monks throughout the entire Middle Ages. . . . Between 1518 and 1524, the crucial years of the Reformation’s development, the publication of books in Germany alone increased seven-fold. . . . Between 1517 and 1520, Luther wrote approximately thirty tracts, which were distributed in 300,000 printed copies” (199).
It is little wonder, then, that Luther described the new art of printing as “God’s highest and extremest act of grace, whereby the business of the Gospel is driven forward.” Continue reading
Dr. Steve Lawson writes:
Heinrich Bullinger (1504–1575) is regarded as the most influential second-generation Reformer. As the heir to Ulrich Zwingli in Zurich, shop Switzerland, he consolidated and continued the Swiss Reformation that his predecessor had started. Philip Schaff writes that Bullinger was “a man of firm faith, courage, moderation, patience, and endurance … [who was] providentially equipped” to preserve and advance the truth in a difficult time in history (Philip Schaff, History of the Christian Church, Vol. VIII: Modern Christianity: The Swiss Reformation [1910; repr., Grand Rapids: Eerdmans, 1984], 205). During his forty-four years as the chief minister in Zurich, Bullinger’s literary output exceeded that of Martin Luther, John Calvin, and Zwingli combined. He was of monumental importance in the spread of Reformed teaching throughout the Reformation. So far-reaching was Bullinger’s influence throughout continental Europe and England that Theodore Beza called him “the common shepherd of all Christian churches” (Theodore Beza, cited in Schaff, History of the Christian Church, Vol. VIII, 207).
Bullinger was born on July 18, 1504, in the tiny Swiss town of Bremgarten, ten miles west of Zurich. His father, also named Heinrich, was the local parish priest, who lived in a common law marriage with Anna Wiederkehr. This practice was officially forbidden by the Roman Catholic hierarchy, but Bullinger’s father had received permission to enter into such a relationship by agreeing to pay his bishop a yearly tribute. The younger Heinrich was the fifth child born of this illegitimate wedlock. The marriage between Bullinger’s parents was eventually formalized in 1529, when the elder Bullinger joined the Reformed movement.
IT IS ESTIMATED THAT BULLINGER PREACHED IN ZURICH BETWEEN SEVEN THOUSAND AND SEVENTY-FIVE HUNDRED SERMONS
Young Heinrich’s father groomed him for the priesthood from a very early age. At age twelve, he was sent to the monastic school at Emmerich, known as the School of the Brethren of the Common Life. This school was a citadel of the via antique, the “old way” of learning that was stressed by the theologians of the High Middle Ages, such as Thomas Aquinas (1225–1274) and John Duns Scotus (ca. 1265–1308). There, Bullinger received an advanced education in humanistic principles, especially Latin. At the same time, he came under the influence of the devotio moderna, the “modern devotion,” a medieval emphasis on the Eucharist and the deep spiritual life. Augustine and Bernard were among the earlier leaders of this pietistic movement, and it had been revived by Thomas á Kempis in his book The Imitation of Christ. Bullinger was attracted to this movement’s stress on meditation and the search for a personal spiritual experience with God. Also at this time, Bullinger began displaying a remarkable aptitude for scholarship.
The University of Cologne
Three years later, in 1519, Bullinger proceeded to the University of Cologne, where he began studying traditional Scholastic theology. Cologne was the largest city in Germany, and Roman Catholicism was deeply entrenched there—papal superstitions ran high in the city and German mystics gathered there in large numbers. Aquinas and Scotus had taught there earlier, and their Scholastic influence remained firmly embedded in Cologne. But Bullinger was convinced of the humanist approach. In his studies, he pursued the writings of the Church Fathers, especially Ambrose, Chrysostom, and Augustine. Their insistence on the priority of Scripture moved him to study the Bible for himself. Such a pursuit, he later admitted, was unknown to most of his fellow students.
While at Cologne, Bullinger was exposed to the teaching of the leading humanist of the day, Desiderius Erasmus of Rotterdam (ca. 1466–1536). Erasmus had elevated the Scriptures over Aristotelian logic and sought to reform the church through humanistic scholarship and the moral teachings of Christ. But it was Luther’s works that most challenged Bullinger’s thinking. Luther’s books were being burned in Cologne, which only piqued Bullinger’s interest in their content. Soon his mind was captured by Luther’s ideas. He also studied Philip Melanchthon’s Loci communes (1521), the first systematic treatment of Lutheran theology. In it, Melanchthon treated the Reformed hallmark doctrines of the bondage of the will and justification by faith alone. This work further impacted Bullinger. Seeds of reform were being sown in his mind. At age seventeen, he embraced the pivotal truth that justification is by faith alone in Christ alone. Amid this personal transformation, Bullinger gained his master’s degree. Continue reading
From the 2014 Semper Reformanda conference: “What Are Christians to Do In History?: John Knox, the British Reformation, and Oliver Cromwell” – Dr. Bruce Shortt
as Dr. Steven Lawson explains in a blog article at Ligonier:
William Tyndale (ca. 1494–1536) made an enormous contribution to the Reformation in England. Many would say that he made the contribution by translating the Bible into English and overseeing its publication. One biographer, Brian Edwards, states that not only was Tyndale “the heart of the Reformation in England,” he “was the Reformation in England” (Edwards, God’s Outlaw: The Story of William Tyndale and the English Bible [Darlington, England: Evangelical Press, 1999], 170). Because of his powerful use of the English language in his Bible, this Reformer has been called “the father of modern English” (N. R. Needham, 2,000 Years of Christ’s Power, Part Three: Renaissance and Reformation [London: Grace Publications, 2004], 379).
John Foxe went so far as to call him “the Apostle of England” (John Foxe, Foxe’s Book of Martyrs [Nashville: Thomas Nelson, 2000], 114). There is no doubt that by his monumental work, Tyndale changed the course of English history and Western civilization.
Tyndale was born sometime in the early 1490s, most likely in 1494, in Gloucestershire, in rural western England. The Tyndales were an industrious and important family of well-to-do yeoman farmers, having the means to send William to Oxford University. In 1506, William, age twelve, entered Magdalen School, the equivalent of a preparatory grammar school located inside Magdalen College at Oxford. After two years at Magdalen School, Tyndale entered Magdalen College, where he learned grammar, arithmetic, geometry, astronomy, music, rhetoric, logic, and philosophy. He also made rapid progress in languages under the finest classical scholars in England. He earned a bachelor’s degree in 1512 and a master’s degree in 1515. Before leaving Oxford, Tyndale was ordained into the priesthood.
Cambridge and the White Horse Inn
Tyndale next went to study at Cambridge University, where it is believed he took a degree. Many of Martin Luther’s works were being circulated among the instructors and students, creating great excitement on the campus. In this environment, Tyndale embraced the core truths of the Protestant movement. Continue reading
Heinrich Bullinger, and John Calvin, the most important early Reformer was Ulrich Zwingli. A first-generation Reformer, he is regarded as the founder of Swiss Protestantism. Furthermore, history remembers him as the first Reformed theologian. Though Calvin would later surpass Zwingli as a theologian, he would stand squarely on Zwingli’s broad shoulders.
Less than two months after Luther came into the world, Zwingli was born on January 1, 1484, in Wildhaus, a small village in the eastern part of modern-day Switzerland, forty miles from Zurich. His father, Ulrich Sr., had risen from peasant stock to become an upper-middle-class man of means, a successful farmer and shepherd, as well as the chief magistrate for the district. This prosperity allowed him to provide his son with an excellent education. He presided over a home where typical Swiss values were inculcated in young Ulrich: sturdy independence, strong patriotism, zeal for religion, and real interest in scholarship.
The elder Ulrich early recognized the intellectual abilities of his son and sent him to his uncle, a former priest, to learn reading and writing. Thanks to his prosperity, Zwingli’s father was able to provide his son with further education. In 1494, he sent the ten-year-old Ulrich to the equivalent of high school at Basel, where he studied Latin, dialectic, and music. He made such rapid progress that his father transferred him to Berne in 1496 or 1497, where he continued his studies under a noted humanist, Heinrich Woeflin. Here Zwingli was given significant exposure to the ideas and Scholastic methods of the Renaissance. His talents were noted by the Dominican monks, who tried to recruit him to their order, but Zwingli’s father did not want his son to become a friar.
Universities of Vienna and Basel
In 1498, Zwingli’s father sent him to the University of Vienna, which had become a center of classical learning as Scholasticism was displaced by humanist studies. There he studied philosophy, astronomy, physics, and ancient classics. In 1502, he enrolled at the University of Basel and received a fine humanist education. In class, he came under the influence of Thomas Wyttenbach, professor of theology, and began to be aware of abuses in the church. He also taught Latin as he pursued further classical studies. He received his bachelor’s (1504) and master’s (1506) degrees from the school. Continue reading
Written at the ligonier.org blog site: As Reformation Day (Oct. 31) approaches, excerpted from Pillars of Grace by Dr. Steven J. Lawson, about the major Reformers who led the effort to restore the church in the sixteenth century—Martin Luther, Ulrich Zwingli, William Tyndale, Heinrich Bullinger, and John Calvin. Today, Dr. Lawson offers some background on the Reformation and the Reformers.
The Protestant Reformation stands as the most far-reaching, world-changing display of God’s grace since the birth and early expansion of the church. It was not a single act, nor was it led by one man. This history-altering movement played out on different stages over many decades. Its cumulative impact, however, was enormous. Philip Schaff, a noted church historian, writes: “The Reformation of the sixteenth century is, next to the introduction of Christianity, the greatest event in history. It marks the end of the Middle Ages and the beginning of modern times. Starting from religion, it gave, directly or indirectly, a mighty impulse to every forward movement, and made Protestantism the chief propelling force in the history of modern civilization” (Philip Schaff, History of the Christian Church, Vol. VII: Modern Christianity—The German Reformation [1910; repr., Grand Rapids: Eerdmans, 1980], 1). The Reformation was, at its heart, a recovery of the true gospel of Jesus Christ, and this restoration had an unparalleled influence on churches, nations, and the flow of Western civilization.
Under the guiding hand of God, the world scene had been uniquely prepared for the Reformation. The church was greatly in need of reform. Spiritual darkness personified the Roman Catholic Church. The Bible was a closed book. Spiritual ignorance ruled the minds of the people. The gospel was perverted. Church tradition trumped divine truth. Personal holiness was abandoned. The rotten stench of manmade traditions covered pope and priest. The corruption of ungodliness contaminated both dogma and practice.
On the other hand, a new day was dawning. Feudal states were giving way to nation-states. Exploration was expanding. Christopher Columbus discovered the New World in 1492. Trade routes were opening. A middle class was rising. Opportunities for learning were increasing. Knowledge was multiplying. Johannes Gutenberg’s invention of the printing press (1454) had vastly improved the dissemination of ideas. Under all of these influences, the Renaissance was at high noon. Moreover, a further alteration in the world scene was soon to be ushered in by the Protestant Reformation of the sixteenth century, bringing great changes especially in the church of Jesus Christ.
THE REFORMATION WAS, AT ITS HEART, A RECOVERY OF THE TRUE GOSPEL OF JESUS CHRIST
In light of such dramatic upheaval, certain questions beg to be asked: What factors led to the Protestant Reformation? Where was the Reformation born? How did this powerful movement come about? Where did it spread? Who were the key leaders who stoked its flames? What biblical truths were unleashed on the world at this time? To begin to answer these questions, we must focus in on those giants of the faith who led the Reformation. Continue reading