How did the Catholic Church respond to the Protestant Reformation?

How did the Catholic Church respond to the Protestant Reformation?

The Catholic Church’s Response to the Protestant Reformation: A Comprehensive Overview

The Protestant Reformation of the 16th century was a major challenge to the Catholic Church’s authority and power, which marked a significant turning point in the history of the Christian Church. Led by figures such as Martin Luther and John Calvin, Protestants challenged the authority of the Roman Catholic Church and its teachings, leading to a period of religious upheaval and division. How did the Catholic Church respond to the Protestant Reformation, then?

How did the Catholic Church respond to the Protestant Reformation?
Martin Luther at the Diet of Worms (1521). The Diet of Worms (an imperial assembly at the city of Worms, Germany) was called to deal with Luther. It has come to be synonymous with Luther’s vision and the Protestant Reformation.

The Church Officials launched a series of initiatives and reforms, collectively known as the Catholic Counter-Reformation, in an attempt to reassert its authority and maintain its influence.

In this article, we will explore the Catholic Church’s response, examining its various initiatives and reforms and their impact on the Church and Christian history. We will also analyze this response through a Calvinistic lens, exploring the theological differences between the two perspectives as we highlight the historical significance of this period.

The Context of the Protestant Reformation

The Protestant Reformation was a complex and multifaceted movement that emerged in Europe in the early 16th century. Many factors contributed to the Reformation. This included the 1517 Sale of Indulgences, theological disputes, social and economic change, and political instability. Furthermore, the Reformers reproved certain Catholic doctrines and practices and desired to return to what they perceived as the pure, uncorrupted Christian faith of the early church.

Some key figures and movements of the Protestant Reformation include:

  • Martin Luther, his Ninety-five Theses, and the Lutheran tradition
  • John Calvin and the Reformed Tradition
  • Huldrych Zwingli and the Swiss Reformation
  • The Anabaptist movement
  • The English Reformation was sparked by William Tyndale (Who translated the Bible into English for the first time.)

How did the Catholic Church respond to the Protestant Reformation? In response to the Protestant Reformation, the Catholic Church initially reacted with resistance and repression. Eventually, they recognized the need for reform within their own ranks. Let us explore these initiatives.

How did the Catholic Church respond to the Protestant Reformation: An Overview

The Catholic Church’s response to the Protestant Reformation can be divided into three broad categories:

  1. Doctrinal Reaffirmation. The Church Leaders sought to reaffirm and defend its theological doctrines against Protestant criticisms.
  2. Structural Reforms. They made significant reforms to its governance and structure to counteract some Protestant objections.
  3. Evangelization and Missionary Work. The Church Officials launched an aggressive evangelization and missionary campaign to reassert its influence in areas where Protestantism had gained a foothold.

Doctrinal Reaffirmation

One major criticism by Protestant reformers was that Catholic Church had strayed from the teachings of the Bible and the early Christian Church. Consequently, they launched a series of initiatives to reaffirm their theological doctrines and defend them against Protestant criticisms. These initiatives included:

  • The Council of Trent. Held between 1545 and 1563, it was a significant event in the Catholic Church’s response to the Protestant Reformation. The Council affirmed the Church’s traditional doctrines and practices. This includes the belief in the real presence of Jesus Christ in the Eucharist, the use of indulgences, and the veneration of the saints. Furthermore, it condemned Protestant beliefs, such as sola scriptura (the belief that the Bible alone is the sole authority for Christian doctrine) and sola fide (the belief that faith alone, not good works, leads to salvation).
  • The Index of Forbidden Books. In 1559, the Catholic Church established the Index of Forbidden Books. This contains a list of books that Catholics were forbidden to read because they were deemed heretical or dangerous. Many of the books on the Index were written by Protestant reformers, and the list remained in effect until 1966.
  • The Roman Catechism. In 1566, they published the Roman Catechism, a comprehensive summary of Catholic theology and practice. Accordingly, the Catechism provided Catholics with a clear and authoritative guide to their faith and to counteract Protestant teachings.

Structural Reforms

In addition to reaffirming its religious doctrines, the Church Offices also made significant reforms to its governance and structure. In an attempt to address some of the criticisms leveled against them by Protestantism, they established the following:

  • Reform of the Papacy. The Catholic Church recognized that the power and influence of the Pope had become a liability. Likewise, some critics assert that the Pope had become too corrupt and worldly. In response, the Church sought to reform the Papacy, emphasizing the spiritual rather than the political power and authority of the Pope.
  • The Establishment of Seminaries. To combat the spread of Protestantism, they established religious schools and seminaries to train priests. Thus, they focused on education to ensure they equipped themselves to defend the Catholic faith and teachings.
  • The Establishment of the Jesuits. In 1540, they established the Society of Jesus, also known as the Jesuits. This new religious order actively devotes itself to evangelization, education, and missionary work. The Jesuits played a crucial role in several aspects of church life and its response to the Protestant Reformation. They traveled to Protestant territories and engaged in debates and discussions with Protestant reformers. They also founded numerous catholic schools and universities, including Georgetown University in the United States.

Evangelization and Missionary Work

How did the Catholic Church respond to the Protestant Reformation? Aside from reaffirming their doctrines and reforming their governance, they also launched an aggressive evangelization campaign and missionary work. To reassert their influence in areas where Protestantism had gained a foothold, they initiated the following campaigns:

  • The Council of the Indies. A governing body, established in 1524 to oversee missionary activities in the New World. The Council played a key role in evangelizing indigenous peoples in the Americas, with Catholic missionaries working to convert and baptize millions of people.
  • The Propaganda Fide. In 1622, the Catholic Church established the Congregation for the Propagation of the Faith, also known as the Propaganda Fide. The Congregation coordinated Catholic missionary efforts worldwide, which played a crucial role in spreading Catholicism to Asia and Africa.
  • The Establishment of New Religious Orders. They also established a number of new religious orders devoted to missionary work, including the Franciscans and the Dominicans. These orders traveled to remote and dangerous parts of the world, including Asia and Africa, to evangelize and convert non-Christians.

A Calvinistic Analysis of the Catholic Church’s Response

Calvinism emphasizes the importance of faith alone (sola fide) and scripture alone (sola scriptura). From a Calvinistic perspective, the Catholic Church’s response to the Protestant Reformation and its efforts were misguided for several reasons:

1. Failure to address the fundamental theological issues

At the heart of the conflict between Protestantism and Catholicism were significant theological differences. Calvinists believed in the doctrine of sola scriptura, while Catholics placed equal emphasis on tradition and the authority of the Church. Calvinists also believed in the doctrine of predestination, which states that God has preordained who will be saved and who will be damned, while Catholics rejected this doctrine.

From a Calvinistic perspective, the Catholic Church’s response failed to address the root causes of the challenges posed by the Reformation. Instead, it focused on superficial reforms that did not go far enough in addressing the core issues that led to the split in the first place.

2. Overemphasis on external forms of religious practice

The Catholic Church overemphasizes external forms of religious practice. This includes the veneration of saints and the use of sacraments, rather than focusing on the internal transformation of the heart through faith and the vision of Christ.

3. Resistance to the idea of individual interpretation of scripture

The use of the Inquisition and the Index of Forbidden Books represented an unjust and oppressive attempt to silence dissent and control thought; further upholding the authority and powers of the church and its tradition.

4. Lack of transparency and accountability in the church hierarchy

The church hierarchy lacked transparency and accountability, contributing to the corruption and abuse of church practice that fueled Protestant criticism.

Rather than engaging in meaningful dialogue and attempting to understand the concerns of Protestants, the Catholic Church sought to silence them.

The Legacy of the Catholic Church’s Response

The Catholic Church’s response to the Protestant Reformation had long-lasting effects on the Church and Christian history as a whole. Some of the key legacies of the Counter-Reformation include:

  • Reforms within the Church. The Counter-Reformation led to significant reforms within the Catholic Church, including a renewed emphasis on education, a focus on personal purity, and a greater emphasis on the role of the laity in the Church.
  • Increased centralization of power. The Counter-Reformation also led to increased centralization of power within the Catholic Church. The Papal Authority and the hierarchy of the Church became more powerful and less tolerant of dissent.
  • Impact on interfaith dialogue. Today, we can still see the legacy of the Catholic Church’s response to the Protestant Reformation in its approach to interreligious dialogue. While the Catholic Church has made significant efforts to reconcile with Protestant churches and other Christian denominations, some still sense that the Church sees itself as the one true faith and that other perspectives are less valid.

Conclusion

In conclusion to the question – How did the Catholic Church respond to the Protestant Reformation?, the Catholic Church’s response to the Reformation was a complex and diverse series of initiatives and reforms that sought to maintain the Church’s influence in the face of significant challenges. From a Calvinistic standpoint, the Church’s response failed to address fundamental theological differences and sought to silence dissent.

The legacy of the Catholic Church’s response can still be seen today in the Church’s approach to interfaith dialogue and its emphasis on the authority of the Pope and the hierarchy of the Church. While the Counter-Reformation was undoubtedly a significant moment in the history of the Church, its impact on Christian theology and practice continues to be debated and discussed by scholars, theologians, and spiritual leaders today.

Moreover, as we look back on this historical period, it is essential to consider the ongoing relevance of these issues in modern times. How do faith leaders navigate tensions between tradition and reform? What common ground can both Protestants and Catholics find in fighting against the rising threat of modernism, “woke” ideologies, and secular humanism? These are important questions that continue to challenge and inspire Christians today.

Points to ponder:

As we delve into the depths of history, let us remember the words of Jesus, who said, “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? And which of you by being anxious can add a single hour to his span of life?

And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. But seek first the kingdom of God and his righteousness, and all these things will be added to you.” Matthew 6:25-34

Let His words remind us that our world today is steeped in growing darkness and desperately needs the light of the Gospel. While it is imperative to learn from the past and prepare for the future, we must not lose sight of the present. And in the midst of our learning, it’s essential that we seek to put God first in everything we do. The Scriptures teach us that when we put God first in our lives, we gain a deeper understanding of ourselves and embrace the truth of living as individuals created in His image.

The Five Points of Calvinism – Irresistible Grace
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The Five Points of Calvinism – Irresistible Grace

The Lynch Pin of the Five Points of Calvinism

Irresistible grace is the fourth point in the five points of Calvinism. It is sometimes thought of as the one that holds them all together. This is because, without God’s irresistible grace, the work of salvation can never begin. A century after Calvin, people were in an uproar about it. Debates broke out about how people came to believe in Jesus. Did people just will themselves into belief? Or did God give them the gift of believing? In other words, who initiates the process of coming to faith?

The Five Points of Calvinism - Irresistible Grace

Many thought that individual people were the initiators, not God. But Calvin and the Reformers after him stood squarely against this. In his famous work, The Institutes, Calvin teaches that God must change our will before we can even begin to believe in Him. This is because, left to ourselves, our wills are against God. Our actions and desires are so inclined toward evil, we need God to change us. This has nothing to do with us and all to do with God. As Calvin says, the Bible “does not teach that the grace of a good will is bestowed upon us if we accept it, but that He wills to work in us. This means nothing else than that the Lord by his Spirit directs, bends, and governs, our heart and reigns in it as in his own possession” (Institutes, 2.3).

What Is Irresistible Grace?

Irresistible grace is the teaching in Reformed theology that refers to God’s grace being freely given to those who cannot on their own choose God and is so powerful that it cannot be resisted. Simply put, if God wants you to be one of His people, He will have you.

According to the Bible, people are spiritually dead before encountering God’s grace, as it says in Ephesians 2:1, “And you He made alive, who were dead in trespasses and sins.” This means that people are unable to save themselves or come to God on their own.

However, through God’s grace, people are made alive in Christ and can accept His salvation. The teaching of irresistible grace emphasizes the idea that God’s grace is freely given and cannot be refused. This means that once God has chosen to extend His grace to someone, that person will be saved, and nothing can stand in the way of their salvation.

What About People Who Seem to Resist?

There seem to be many people who hear the gospel and don’t believe. Does that mean they have resisted God?

This is an interesting question and one many theologians have discussed. The answer, in the most straightforward terms, is that God doesn’t give saving grace to all people who hear the gospel. Theologians sometimes refer to this as the difference between God’s external call (the mere hearing of the gospel) and His internal call (the work of the Holy Spirit to make sinners alive in Christ). This internal call is exactly the grace that cannot be resisted.

The Westminster Confession helpfully puts it this way, “This effectual call is of God’s free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it” (WCF 10.2). It is all God’s gift and none of man’s doing.

How Does This Fit in With the Rest of the Five Points of Calvinism?

In our article on limited atonement, we were reminded that the five points of Calvinism help us see that the Father, Son, and Holy Spirit are completely unified in accomplishing God’s purpose of saving His people. There, we focused on the work of the Son through the atonement.

In this article, we see that irresistible grace highlights the work of the Holy Spirit in salvation and helps to connect the dots of the other points by demonstrating God’s complete control in man’s salvation, even at the moment of initiating belief. This is evident in John 6:44a, where Jesus states that “No one can come to Me unless the Father who sent Me draws him.”

This verse expresses the truth that man cannot initiate the process of salvation because he is dead in sin and incapable of doing anything for himself. Instead, the Father draws people to the Son through the power of the Spirit. The Holy Spirit must work in the heart of the individual to draw them to Christ and enable them to accept His gift of salvation. The power of the Spirit ensures that the person will be saved.

What Does This Mean for You?

Irresistible grace means that salvation is not something we could ever earn or deserve on our own. It’s a gift of grace, completely undeserved and unearned.

When we consider the idea that God’s grace is irresistible, it should humble us and remind us of our complete dependence on Him. It should also give us comfort and assurance, knowing that if God has chosen to save us, nothing can ever separate us from His love.

All the glory belongs to God, not to us. It’s His mercy and truth that saves us, not anything we’ve done or could ever do. As Psalm 115:1 reminds us, “Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy, and for thy truth’s sake.”

How Did Martin Luther Start the Protestant Reformation?

How Did Martin Luther Start the Protestant Reformation?

The Protestant Reformation was a transformative religious, political, and cultural movement that altered the course of European history in the 16th century. At its heart was a German monk named Martin Luther, whose ideas sparked a spiritual revolution that eventually gave rise to new forms of Christianity.

how did martin luther start the protestant reformation

His defiance against the Catholic Church and his enduring legacy are closely intertwined with those of John Calvin and other key figures in the Reformation movement. This article aims to provide an in-depth analysis of Martin Luther’s journey, his principles, accomplishments, and lasting influence on the Reformation landscape.

The Making of a Reformer: Martin Luther’s Journey

Martin Luther was born on November 10, 1483, in Eisleben, Germany. He came from a humble background, with his father working as a miner and his mother as a housewife. Luther’s parents wanted him to become a lawyer, so they sent him to the University of Erfurt for higher education. However, a life-changing event occurred in 1505 when Luther was caught in a thunderstorm and vowed to become a monk if he survived. True to his word, he joined the Augustinian Order and became a monk.

As a monk, Luther grappled with personal struggles, primarily the fear of not attaining salvation despite his religious devotion. His search for answers eventually led him to the doctrine of “sola fide” or faith alone, which held that salvation could only be achieved through faith in Jesus Christ, rather than through good works or following the dictates of the Catholic Church. This belief would later become one of the core tenets of the Reformation.

The Catalyst: Luther’s Ninety-five Theses

In 1517, the sale of indulgences by the Catholic Church to raise funds for the construction of St. Peter’s Basilica in Rome stirred controversy. These indulgences granted people the forgiveness of sins and were sold as a means of reducing their time in purgatory. Luther, however, saw the sale of indulgences as a corrupt practice that exploited the faithful and undermined the true meaning of repentance.

On October 31, 1517, Luther posted his Ninety-five Theses on the door of All Saints’ Church in Wittenberg, which challenged the Church’s authority to grant indulgences and called for reform. The theses were quickly disseminated thanks to the printing press, causing a stir among the clergy and laity alike. This bold act marked the beginning of the Protestant Reformation.

Standing Firm Against the Catholic Church

Luther’s critique of indulgences and his call for reform did not go unnoticed by the Catholic Church. In response, Pope Leo X issued the Exsurge Domine papal bull in 1520, which condemned 41 of Luther’s propositions and demanded that he recant or face ex-communication. Luther refused to back down, famously burning the papal bull in public and maintaining his stance at the Diet of Worms in 1521.

Although Luther was excommunicated and declared an outlaw, he found support in Frederick the Wise, Elector of Saxony. The prince protected Luther and allowed him to continue his work in relative safety.

Shaping the Lutheran Church: Foundational Principles and Accomplishments

As the Reformation progressed, Martin Luther worked tirelessly to establish a new religious doctrine and organize a church that would later become known as the Lutheran Church. His teachings were grounded in three fundamental principles: sola fide (faith alone), sola scriptura (scripture alone), and sola gratia (grace alone). These principles directly challenged the Catholic Church’s teachings and authority.

One of Luther’s most significant accomplishments was his translation of the Bible into German, which made the sacred text accessible to the common people. This translation not only facilitated the spread of Reformation ideas but also contributed to the development of the modern German language. Luther’s efforts to organize and expand the Lutheran Church resulted in the establishment of new religious institutions, practices, and a distinctive liturgy.

Martin Luther’s Influence on John Calvin and the Reformation Movement

The relationship between Martin Luther and John Calvin, another prominent figure in the Reformation movement, was one of mutual influence and shared goals. Although they never met, their works and ideas helped to shape each other’s theological perspectives. A comparison of their doctrines reveals similarities and differences, with both emphasizing the importance of faith and the authority of Scripture, while diverging on issues such as predestination and the organization of the church.

The Reformation movement was not limited to Luther and Calvin; it involved a diverse cast of key players, including Huldrych Zwingli, John Knox, and Thomas Cranmer. Together, these figures contributed to the religious, political, and social changes that swept across Europe in the 16th century.

Conclusion

The enduring legacy of Martin Luther and the Protestant Reformation continues to influence contemporary Christian thought and practice. Luther’s defiance against the Catholic Church and his revolutionary ideas contributed to the emergence of new Christian denominations, the democratization of faith-based knowledge, and the gradual decline of the Roman Church’s political power. The principles of the Reformation, such as the emphasis on faith, the Five Solas, and the individual’s relationship with God, remain relevant in the modern world.

To delve deeper into the subject, readers are encouraged to explore the life and works of John Calvin at JohnCalvin.com. Understanding the complex interplay between the ideas and actions of the Reformation’s key figures, including Martin Luther and John Calvin, helps us appreciate the significance of this historical event and its impact on the world today.

The Five Points of Calvinism – Limited Atonement
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The Five Points of Calvinism – Limited Atonement

The Most Controversial of the Five Points of Calvinism

Limited atonement is often considered the most controversial point of the Five Points of Calvinism. This is because, like Unconditional Election, it is often deemed unfair for God to save some and not others. Nevertheless, despite its controversy, limited atonement has been essential in the Reformed understanding of salvation from Calvin to today.

Limited Atonement.

Here’s the thing, while controversial, every Christian, by logical necessity, believes in some limitation on the atonement. Either you believe, as the Reformed do, that the atonement is limited in scope, i.e., it’s 100% effective for only God’s elect. Or you believe that the atonement is limited in efficacy, i.e., it is offered to 100% of the population, but it may or may not be effective in saving anyone.

What is Limited Atonement?

By atonement, we are referring to the death of Jesus Christ on the cross for the payment of sins. By limited, we mean that payment is only made for God’s chosen people. Limited atonement, then, flows directly from unconditional election. If God unconditionally elected some people for salvation, it stands to reason that Christ atoning sacrifice on the cross was effective for those chosen people alone (John 10:11). As the Westminster Confession states, “Neither are any other redeemed by Christ, … but the elect only” (WCF 3.6).

While the Reformers held that Christ’s sacrifice was effective for the elect, this does not imply the atonement of Jesus Christ was not powerful enough to cover the sins of all people. However, Jesus did not come just to make salvation “possible” for all people, He came to ensure that all His people would be saved. This is why some theologians prefer to call the teaching “definite atonement” or “particular redemption” as Christ made a definite, successful redemption for a particular people.

What About the Bible Verses That Seem to Refute This Point of the Five Points of Calvinism?

At this point, you might be thinking, “Wait! Doesn’t the Bible say that God so loved the world, He sent His Son to save it?”

Some Bible passages do seem to support the idea of “universal” atonement, such as 1 John 2:2, John 3:16, and John 6:51, which use the words “all” and “world.” However, it’s important to understand that in Scripture these words do not always mean every single individual in the world. For example, in John 17:9, Jesus prays for his chosen people and not for the “world” of reprobate wicked. In Romans 5:18, “all men” who receive justification does not include every man on earth but rather every member of the body of Christ. Similarly, 1 John 2:2 says Christ is the propitiation for the sins of the apostle and those addressed, but also for the sins of the whole world—all those given to Him by the Father throughout history.

Again, the Westminster Confession says, “The Lord Jesus by His perfect obedience and sacrifice of Himself which He through the eternal spirit once offered up unto God, hath fully satisfied the justice of His Father and purchased not only reconciliation but an everlasting inheritance in the Kingdom of Heaven for all those whom the Father hath given unto Him.” (Emphasis added, WCF 8.5).

How Does Limited Atonement Fit in With God’s Plan for Salvation?

The doctrine of limited atonement is a beautiful and profound expression of God’s victory over sin and death. It teaches us that God’s plan of salvation was not left to chance or human decision but was carried out perfectly through the work of the Trinity.

It reminds us that the Father, Son, and Holy Spirit are completely unified in accomplishing God’s purpose of saving His people. The Father elects those who will be saved, the Son pays their debt on the cross, and the Holy Spirit regenerates and produces fruit in them. The unity of the Trinity is essential to limited atonement, as a universal atonement would contradict the unity of the Trinity, implying that Jesus failed to accomplish what He came to do.

It gives glory to God alone and points us to the sovereignty of God in salvation. It teaches that the cross will save all for whom it was intended, and the Lamb of God, Jesus, will receive the reward for His suffering. The doctrine of limited atonement should be a comfort to those who have been saved by God’s grace, knowing that they were chosen by the Father, redeemed by the Son, and sanctified by the Holy Spirit.

What Does This Mean for You?

While Reformed theology does not affirm a universal atonement, it is universally acknowledged that the gospel is preached and offered to all people who hear it. However, only the elect will accept it, and this is not something that we can control or manipulate.

This is good news. Our hope and assurance come not from our ability to believe or to do good works but from the finished work of Christ on the cross. If we trust in His atonement and cling to Him, we have nothing to fear. Our salvation is secure in Him, and nothing can snatch us out of His hand. Let us, therefore, preach the gospel to all and trust in the sovereignty of God to bring His elect to Himself.

The Five Points of Calvinism – Unconditional Election
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The Five Points of Calvinism – Unconditional Election

What Do the Five Points of Calvinism Have To Do With Election?

For Calvin and the Reformers, the salvation of man rested on God’s determination alone. This simply means that God did not base His decision to save us on anything we do or say. Instead, it is solely God’s sovereign choice to save whoever He wants.

five points of calvinism unconditional election

Reformed theologians refer to this sovereign choice as “Unconditional Election.” This is the second point of the five points of Calvinism or the U in TULIP. Unconditional election is the doctrine that explains how God, before the foundation of time, elected some people to become His people.

What is Election?

The word “elect” just means to choose. So, simply put, just as God chose certain men to be Kings in Ancient Israel, He has chosen certain people to save. The Bible is clear that God made this choice “according to the good pleasure of His will” before the world was even created (Ephesians 1:4, 2:5). The Westminster Confession further explains that God made this choice “for the manifestation of His glory” (WCF 3.3).

The confession goes on to tell us that God predetermined some people for everlasting life and some people for everlasting death. This seems harsh, but Scripture affirms the same idea. The Apostle Paul tells us in Romans that God, wanting to make his power and glory known, created some people as “vessels of wrath fitted to destruction” and some people as “vessels of mercy” fitted for eternal life with Him (Romans 9:22-23).

If this rubs you the wrong way, you are not alone. We will consider this in more depth below, but for now, remember that God is good, and whatever His Scriptures say is our standard for right, wrong, good, and evil.

What Does Unconditional Mean?

Unconditional here means that we don’t have anything in ourselves that makes God choose us. He does it out of His sheer grace. This does not mean that we are not responsible for putting our faith in Christ, for seeking to live a life of obedience to His commands, and for loving God and our neighbor. However, it does mean that God did not choose you or me because we were better than anyone else.

The Bible clearly states that God chooses people without considering any of the things we think, do, or feel. Rather, He loves us because He wanted to! Scripture tells us that while we were still sinners, God loved us (Romans 5:8). Over and over, God tells us that He did not choose us for anything we did or anything we are in ourselves (Deuteronomy 7:7-8). Instead, He chose us for His own good purposes.

Does This Seem Unfair?

If God chooses some and not others and bases it merely on His own purposes and not anything man does or doesn’t do, isn’t that unfair?

As we said earlier, you are not alone if you were thinking this. Indeed, many people, when first learning about the five points of Calvinism, feel uncomfortable with this concept of election. The Bible anticipates this question in Romans, and the answer is worth quoting at length:

What shall we say, then? Is there unrighteousness with God? Certainly not! For He says to Moses, “I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion.” So, then it is not of him who wills, nor of him who runs, but of God who shows mercy. For the Scripture says to the Pharaoh, “For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth.” Therefore He has mercy on whom He wills, and whom He wills He hardens. You will say to me then, “Why does He still find fault? For who has resisted His will?” But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, “Why have you made me like this?” Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor? (Romans 9:14-15).

What the Bible is saying here is simple. How can a creature question the wisdom and goodness of the Creator? God is infinite, eternal, holy, and just. He knows exactly what He is doing. And consider this, if we were left to ourselves, we could never attain salvation. Remember what we said about Total Depravity, man is wicked without God. The Scriptures, then, would pose the question another way. How can an infinitely holy God show grace to ANY wicked people?

What if I Am Not Elected?

Knowing that God chooses people might sometimes make us fearful that He hasn’t chosen us. But our God is a God that keeps His promises. And He has promised that whoever believes in His son Jesus will be saved. So, if you are worried about not being chosen, cling to Jesus, knowing that you cannot do so without the grace of God working in you. Don’t let the five points of Calvinism freak you out. Remember, God will never cast out anyone who comes to Him, so come to Him every day for the rest of your life.

Martin Luther vs. John Calvin

Martin Luther vs. John Calvin

Martin Luther, John Calvin, & the People Who Influenced Their Theology

The online search phrase “Martin Luther vs. John Calvin” is made hundreds of times a month by those discovering the richness of church history for the first time, and rightly so. No religious reformers influenced the world more than these two Titans of Christianity. Though the Protestant Reformation passed the five-hundred-year milestone in 2017, the air is still abuzz with the sound of their voices. Whether you realize it or not, the world as you know it today was directly shaped by the words and actions of these two men.

Martin Luther vs. John Calvin
Martin Luther vs. John Calvin

The legacy of these two men would be incorrectly framed as a debate: Martin Luther vs. John Calvin. Instead, they should be viewed as natural extensions of each other. Martin Luther was a first-generation reformer in 1517, whereas John Calvin, a second-generation reformer, wasn’t even born until 1509. John Calvin would have only been eight years old when Martin Luther’s 95 Thesis was nailed to the door in Wittenburg. Though a generation apart, these two men were one in mission, purpose, and hope: the true gospel of Jesus Christ.

While both Martin Luther and John Calvin were prominent figures in the Protestant Reformation, they had significant theological differences that shaped their beliefs and practices. Luther emphasized justification by faith alone, while Calvin’s teachings focused on the sovereignty of God and predestination. However, both men were heavily influenced by the works of Augustine, the Church Father, who developed many key ideas in Christian theology. Both men were also influenced by the ideas of pre-Reformation reformers and theologians.

Understanding the shared influences of Luther and Calvin can provide insight into the broader intellectual context of the Protestant Reformation, which was shaped by a complex interplay of religious, social, and intellectual factors. By examining these influences, we can better understand the origins of the Protestant movement and its impact on the development of modern Christianity.

Augustine’s Influence on John Calvin

Rome charged John Calvin with inventing a new gospel. Calvin retorted that he and other reformers like him pulled the gospel back from the brink of darkness and restored it back into the picture frame of the Holy Scriptures. To support his claim, he went back to the Church Fathers and especially Augustine. This was fighting fire with fire as the Romanists held Augustine in high esteem.

Augustine

In his renowned Institutes of the Christian Religion, Calvin quoted Augustine around 150 times. What attracted Calvin to Augustine the most was Augustine’s teaching on grace. Martin Luther, likewise, was attracted to Augustine’s emphasis on grace. Luther was, in fact, an Augustinian monk, and his classic book Bondage of the Will was heavily influenced by Augustine’s teachings about original sin.

Both Luther and Calvin agreed wholeheartedly with Augustine that man could not save himself from sin. Man’s only hope is the unmerited grace of God. In a day when Rome taught that salvation could be gained by buying indulgences from the Church and doing good deeds, this was good news for the lowly poor masses.

This cornerstone of grace that Calvin with Luther rescued from the quarry of Augustinian theology cannot be over-valued. It is the bedrock of Calvinistic evangelical theology. Indeed, Calvin wrote, “Augustine is so wholly with me that if I wished to write a confession of my faith, I could do so with all fullness of satisfaction to myself out of his writings.”

Sometimes, the term Augustinianism is even used as a synonym for Calvinism. On the two doctrines of the total depravity of man and the sovereignty of God in salvation, Calvin is in sync with Augustine dot for dot. On predestination, again, we see the long shadow of Augustine following behind Calvin. Here Calvin clearly states that Augustine “does not differ from me one pin’s point.” On Perseverance, Augustine maintains a member of the elect can never fall away.

Without Augustine, Protestantism as we know it would never have existed. It is enough to keep you awake all night just to think of how universal the Reformation might have been had the Roman hierarchy but accepted Augustine’s-Lutheran-Calvinistic teaching of salvation-by-grace-alone.

John Wycliffe’s Influence on John Calvin

John Wycliff came almost a century before Luther and Calvin and proclaimed the authority of the Scriptures.

John Wycliffe

In 1427 Inquisitional Rome dug up and burned Wycliffe’s bones and scattered his ashes on the river Thames. But the tides of time have carried Wycliffe’s teachings through the seven seas and, through Luther and Calvin, have touched every foreign shore.

Such was Wycliffe’s influence. In England, Wycliffe stood up against the clergy’s ill-gotten gain through selling indulgences to gain salvation, transubstantiation, selling of church offices, and scandalous Biblical ignorance in almost every pulpit. Wycliffe also gave the common people the Bible in their own (middle English) language instead of the dead Latin language, which he said had more authority than any priest or pope.

These unpleasant truths angered the Roman clergy and hierarchy. Pope Gregory unleashed eighteen edicts against Wycliffe, denouncing him as the “Master of Errors.”  Wycliffe returned fire by labeling the Pope as an agent of the antichrist. The only reason Wycliffe did not taste the firebrands of the Inquisition was that in the 1300s, there was the Great Schism when two and then three rival popes excommunicated one another, vying for supreme power over the Church.

Wycliffe is honored as the first reformer, the Morning Star, the grandfather of the Reformation, and proof-positive of what one spark, one seed, one lonely voice in the wilderness can do. Wycliffe was Luther and Calvin’s Bethlehem star. Both Luther and Calvin would have read Wycliffe’s Bible and been inspired to translate large portions of the Scriptures in their own languages and carry the message of the true gospel to their lands.

John Hus’s Influence on John Calvin

Early reformer John Hus of Czechoslovakia was another great pre-Reformation reformer (1372 – 1415).

John Hus

He was an ardent reader of Wycliffe and, like him, preached in living vernacular and not in dead Latin. He was aware of the rampant hypocrisy in both Church and State and preached against it all. Like Wycliffe, Hus preached against the buying and selling of Church offices, and the abuse of indulgences. He also preached against the practice of celebrating the Lord’s Supper by giving the bread only to the laity while allowing the clergy to partake of both the wine and the bread. Both Luther and Calvin agreed that this was a violation of Scripture.

Like Wycliffe, Hus placed Scripture above councils and popes. One of his favorite verses came from Peter in Acts 5:29, “We ought to obey God rather than men.” This belief he sealed with his martyr’s blood. He defied four ex-communications and the humility of not being allowed to defend his life and his beliefs before his accusers. As the blood of martyrs is the seed of the Church, so Hus’s lifeblood was the seed of Luther and Calvin.

Jesus was not deceived by the beautiful stones of Herod’s Temple, as were the Scribes and Pharisees. Neither were the reformers mesmerized by the domes and inner trapping of dead Christendom. Jesus referred to Israel’s beautiful temple as a sepulcher full of dead man’s bones. Hus did the same.

Luther’s famous confession in February 1520 tells the testimony of Hus’s great influence on the Church: “I have taught and held all the teachings of Jan Hus, but thus far did I not know it . . . In short, we are all Hussites and did not know it.”

Ulrich Zwingli’s Influence on John Calvin

Zwingli was 25 years older than Calvin, a contemporary of Luther, and had a profound influence on Reformation history.

Ulrich Zwinglie

Not long after becoming a Catholic priest, Zwingli saw abuses and read interpretations of the Bible that were flat-out wrong. A mere six years after Luther’s famous 95 theses, in January 1523, Zwingli followed Luther’s lead and laid out before the city council of Zurich Sixty-seven Articles to reform the Catholic Church. Their refusal to change forced him to break with them.

In 1529, the Marburg Colloquy brought together these two significant figures of the Reformation, Luther, and Zwingli, along with other important theologians from both sides. The colloquy was convened in Marburg, Germany, and was organized by Philip of Hesse with the aim of politically uniting all Protestant factions against the Roman Catholic Church. And while Zwingli and Luther had many differences, they were both committed to the reformation of the Church.

Some of the articles Zwingli opposed were that the pope was the head of the Church. He opposed purgatory, indulgences, veneration of saints, celibacy for the clergy, monasticism, that good works will save you from sin, and rules of faith that were but dead traditions. For Zwingli, rules of faith were to be based on Scripture alone. There are not seven ordinances but two: water baptism and the Lord’s Supper. At every Mass, Jesus is not offered up repeatedly for our sins. He died once, and he rose once. Our salvation is a finished work, paid in full once and for all.

The death of Zwingli in battle is one of the saddest stories in Reformation history. He was a mentor to young Calvin, and his great courage rubbed off on him. Calvin agreed with Zwingli that nearly everything Roman Catholic had to be purged from the Church. Due to Zwingli’s influence, Calvin founded primary and secondary schools and the University of Geneva. Zwingli’s Zurich became a safe haven for Protestants on the run. His influence on Calvin was humongous, causing Calvin to make Geneva another safe haven and exporter of the true gospel.

Martin Luther Vs. John Calvin

No theologian beyond Augustine, influenced Calvin’s spiritual life more than Luther. And although they had their differences, it would be wrong to pit them against each other in a Martin Luther vs. John Calvin theology match. Being younger, Calvin stood on Luther’s shoulders. Calvin read, imbibed, and salted many of his own theological treaties with Luther’s thinking and very words. How could it be otherwise; Luther never wrote a dull line.

How odd that the two giants never met. How exciting it would have been to be a fly on the wall listening to these two geniuses conversing back and forth. Luther was pugilistic, and Calvin was a polished gentleman. So unlike Luther and Zwingli, I think the two colossuses would not have collided.

Luther read Calvin’s Institutes and, not surprisingly, was much impressed by them. This was music to the ears of the mid-twenty-year-old Calvin who was not shy to defend Luther whenever he could. He considered him a true reformer and prophet who was bringing the corrupt Church, encrusted with a thousand superstitions, back to the simple gospel of salvation through grace alone, through faith alone, through Christ alone.

You can see how the search phrase Martin Luther vs. John Calvin doesn’t make sense when you realize how bound together in ministry and purpose these two men were. The gospel of Jesus Christ was the true passion of their lives. Both men remained faithful to the preaching and proclamation of salvation by grace through faith in Jesus Christ alone,  until they died. What a rich heritage we have in these men. What responsibility we bare to continue their great work.

Dr. Robert P. Bryant

Soli Deo Gloria, “To God Alone Be the Glory.”

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