Reformation Theology

A Systematic Summary

Matthew Barrett, Matthew Barrett

• Verlag: Crossway
• Jahr: 2017
• ISBN:
  9781433543319
• Thema: Theology & Religion
• Thema: Christian Theology

Five hundred years ago, the Reformers were defending doctrines such as justification by faith alone, the authority of Scripture, and God's grace in salvation—some to the point of death. Many of these same essential doctrines are still being challenged today, and there has never been a more crucial time to hold fast to the enduring truth of Scripture.

In Reformation Theology, Matthew Barrett has brought together a team of expert theologians and historians writing on key doctrines taught and defended by the Reformers centuries ago. With contributions from Michael Horton, Gerald Bray, Michael Reeves, Carl Trueman, Robert Kolb, and many others, this volume stands as a manifesto for the church, exhorting Christians to learn from our spiritual forebears and hold fast to sound doctrine rooted in the Bible and passed on from generation to generation.

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The Crux of Genuine Reform

Matthew Barrett

Here, then, is the sovereign power with which the pastors of the church, by whatever name they be called, ought to be endowed. That is that they may dare boldly to do all things by God’s Word; may compel all worldly power, glory, wisdom, and exaltation to yield to and obey his majesty; supported by his power, may command all from the highest even to the last; may build up Christ’s household and cast down Satan’s; may feed the sheep and drive away the wolves; may instruct and exhort the teachable; may accuse, rebuke, and subdue the rebellious and stubborn; may bind and loose; finally, if need be, may launch thunderbolts and lightnings; but do all things in God’s Word.

John Calvin1

No other movement of religious protest or reform since antiquity has been so widespread or lasting in its effects, so deep and searching in its criticism of received wisdom, so destructive in what it abolished or so fertile in what it created.

Euan Cameron2

Reformation as Rediscovery of the Gospel

Countless historians have gone to great lengths to explain the Reformation through social, political, and economic causes.3 No doubt each of these played a role during the Reformation, and at times a significant role.4 Yet most fundamentally, the Reformation was a theological movement, caused by doctrinal concerns.5 Though political, social, and economic factors were important, observes Timothy George, “we must recognize that the Reformation was essentially a religious event; its deepest concerns, theological.”6 What this means, then, is that we must be “concerned with the theological self-understanding” of the Reformers.7

But more can be said. Yes, the Reformation was a “religious event,” and its deepest concern was “theological.” 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 Luther’s early sermons, the “crux 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.”8 For Luther, explains McGrath, a “reformation of morals was secondary to a reformation of doctrine.”9 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 “crux of genuine reform” 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.10 As Luther’s 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 “if the doctrine of justification is lost, the whole of Christian doctrine is lost.”11 And again, “If it is lost and perishes, the whole knowledge of truth, life, and salvation is lost and perishes at the same time.”12 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, “I teach that people should put their trust in nothing but Jesus Christ alone, not in their prayers, merits, or their own good deeds.”13 This one sentence, says Scott Hendrix, summarizes “the essence” of Luther’s “reforming agenda.”14

Of course, Luther’s rediscovery of the gospel—which he called the “treasure of the Church”—was an experience Luther knew firsthand. Recounting his own personal durchbruch, or “breakthrough,” Luther’s testimony is powerful:

Though I lived as a monk without reproach, I felt that I was a sinner before God with an extremely disturbed conscience. I could not believe that he was placated by my satisfaction. I did not love, yes, I hated the righteous God who punishes sinners, and secretly, if not blasphemously, certainly murmuring greatly, I was angry with God, and said, “As if, indeed, it is not enough that miserable sinners, eternally lost through original sin, are crushed by every kind of calamity by the law of the Decalogue, without having God add pain to pain by the gospel and also by the gospel threatening us with his righteousness and wrath!” Thus I raged with a fierce and troubled conscience. Nevertheless, I beat importunately upon Paul at that place, most ardently desiring to know what St. Paul wanted.

At last, by the mercy of God, meditating day and night, I gave heed to the context of the words, namely, “In it the righteousness of God is revealed as it is written, ‘He who through faith is righteous shall live.’” There I began to understand that the righteousness of God is that by which the righteous lives by a gift of God, namely by faith. And this is the meaning: the righteousness of God is revealed by the gospel, namely, the passive righteousness with which merciful God justifies us by faith, as it is written, “He who through faith is righteous shall live.” Here I felt that I was altogether born again and had entered paradise itself through open gates.15

In light of Luther’s durchbruch, if we were to use but one word to characterize the Reformat...