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The Crux of Genuine Reform
Matthew Barrett
John Calvin
Euan Cameron
Reformation as Rediscovery of the Gospel
Countless historians have gone to great lengths to explain the Reformation through social, political, and economic causes. No doubt each of these played a role during the Reformation, and at times a significant role. Yet most fundamentally, the Reformation was a theological movement, caused by doctrinal concerns. Though political, social, and economic factors were important, observes Timothy George, âwe must recognize that the Reformation was essentially a religious event; its deepest concerns, theological.â What this means, then, is that we must be âconcerned with the theological self-understandingâ of the Reformers.
But more can be said. Yes, the Reformation was a âreligious event,â and its deepest concern was âtheological.â But history is filled with religious and ethical reform movements that considered themselves theological in orientation. What distinguishes the Reformation, however, is that its deepest theological concern was the gospel itself. In other words, the Reformation was a renewed emphasis on right doctrine, and the doctrine that stood center stage was a proper understanding of the grace of God in the gospel of his Son, Christ Jesus. In part, this is what distinguished Luther from the forerunners of the Reformation. As Lindberg notes, referring to one of Lutherâs early sermons, the âcrux of genuine reform . . . is the proclamation of the gospel of grace alone. This requires the reform of theology and preaching but is ultimately the work of God alone.â For Luther, explains McGrath, a âreformation of morals was secondary to a reformation of doctrine.â While forerunners stressed the need for ethical reform in the papacy, Luther recognized that the real problem was a dogmatic one. The great need was theological; the âcrux of genuine reformâ had to do with the recovery of the gospel itself.
The Reformers believed that this gospel had been lost (or at least corrupted). Luther was convinced that Pelagianism and semi-Pelagianism had spread like the plague, at least at a popular level, thanks to the influence of certain strands of medieval Catholicism. As Lutherâs conflict with Rome heated up, eventually erupting like a volcano, it became increasingly clear to Luther that the corruption of the gospel in his own day had resulted in the abandonment of justification sola gratia and sola fide, and vice versa. The consequences were grave. Luther warned at the start of his 1535 Galatians commentary that âif the doctrine of justification is lost, the whole of Christian doctrine is lost.â And again, âIf it is lost and perishes, the whole knowledge of truth, life, and salvation is lost and perishes at the same time.â Nothing less was at stake. Therefore, apart from a rediscovery of doctrines like sola fide and the imputation of the righteousness of Christ, lasting reform would never take root. That being the case, it was undeniably obvious to Luther that his teaching, preaching, and writing had to revolve around the gospel, specifically its ramifications for justification by faith alone. As Luther wrote to Staupitz, âI teach that people should put their trust in nothing but Jesus Christ alone, not in their prayers, merits, or their own good deeds.â This one sentence, says Scott Hendrix, summarizes âthe essenceâ of Lutherâs âreforming agenda.â
Of course, Lutherâs rediscovery of the gospelâwhich he called the âtreasure of the Churchââwas an experience Luther knew firsthand. Recounting his own personal durchbruch, or âbreakthrough,â Lutherâs testimony is powerful:
In light of Lutherâs durchbruch, if we were to use but one word to characterize the Reformat...