Reformation Day 31st October

The 31st October is the day that some celebrate as Reformation Day!

What is Reformation Day?

It's the day that Protestants celebrate Martin Luther's (1483-1546) sending 95 Theses complaining about the selling of 'indulgences' in his parish to the  Archbishop of Mainz and Magdeberg.  

Some believe that he nailed the Theses (in Latin) to the door of the church at Wittenberg, October the 31st, at 2 pm 1517. This action signalled the beginning of a mighty 'protest' across nations against the Papal church's teachings on indulgences and the spiritual supremacy of the Pope as the (Western) Church's leader.

What were Indulgences?

The Roman clergy were authorised to absolve the guilt of contrite sinners (based on Jn 20.23). But according to Romanist theology, absolution did not mean that the threat of punishment was removed. Therefore, indulgences would be bought as penances for the punishments of sins committed.

In Luther's time Johann Tetzel (1465-1519), a Dominican friar, was selling indulgences as penance for the sins of those living in Luther's parish. (Indulgences could also be purchased for dead relatives and friends to shorten the time for those in Purgatory.)

Half of the money was going to Rome to help underwrite the cost of rebuilding St Peter's basilica in Rome and the other half was going to the Archbishop of Mainz and Magdeburg to pay Pope Leo X for his present archbishopric.

Justification By Faith

Luther's major discovery from his lecturing on the Bible (Psalms, Hebrews, Romans, Galatians) was justification by faith alone. This teaching which was part of the experience of Martin Luther cut down the Roman church's suggestion that justification came by faith and works (with part of the latter being indulgences).

The Scriptures don't actually use the phrase justification 'by faith alone' but it is strongly implied in the following (Rom 3.27-30, 4.5, 11.6, Gal 2.16, 2.21, 3.5-6, 24, Eph 2.8-9, Phil 3.9).

For example, Romans 3.27-30 comes close to saying that justification is by faith alone for Paul says by the Holy Spirit,

Rom 3:27  Where is boasting then? It is excluded. By what law [principle]? of works? Nay: but by the law [principle] of faith. 3:28  Therefore we conclude that a man is justified by faith without the deeds of the law. 3:29  Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: 3:30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith (KJV). 

In verse 28, 'a man is justified by faith without the deeds of the law'; that is, by faith alone because human deeds or works are specifically excluded. 

Faith is contrasted to works in many of the references given above whereas the Roman Church taught that justification was by faith and works.

Second, Luther also taught that the righteousness of Christ is imputed, reckoned or accounted to the person who believes in Jesus the Messiah (Rom 4.9-11, 2 Cor 5.21, Phil 3.9). When Jesus said that we 'are to be perfect just as [our] heavenly Father is perfect' (Matt 5.48) he surely put the highest standard in place. But the point is, if Christians receive the imputed righteousness of Christ then we are indeed perfect within that righteousness. Luther called it the 'alien' righteousness of Christ to clearly distinguish it from any good works we might do.

Jesus again implied this righteousness is gifted to us in the parable of the Pharisee and tax-collector who went up to the Temple to pray at the  (Lk 18.9-14). One approached God with his works, the other with nothing except his desire for God's mercy. If we read this account it is clear that the tax-collector left the temple 'justified' (= accounted righteous) rather than the Pharisee.

Priesthood of All Believers

One of the other great legacies that Martin Luther bequeathed to the Universal Church is the Biblical notion of the 'priesthood of all believers' (1 Peter 2.5; Exod 19.6; Isa 61.6; Rev 1.5). This doctrine also challenged the power of the Roman priesthood. 

This understanding arose out of Luther's titanic struggle with the clericalised ideology of the post-medieval, hierarchical Papal Church. For, in order to communicate with God in the papal scheme one had to go through intermediaries: priests, saints, Mary, to Jesus Christ and to God the Father. However, the Scriptures said the only Mediator between the one God and men was the man, Christ Jesus (1 Tim 2.5-6).

From this position Luther drew an interesting conclusion: if that is so, then each Christian is a 'priest' to other brothers and sisters around and that normal, everyday acts of service (e.g., preparing meals, raising children, ploughing the fields) were as 'spiritual' as the celebration of the mass by priests! 

The difference between these spheres is not that of spiritual versus secular but one of different offices or vocations (1 Cor 12.4-6). (That is, the office of parent, or farm hand is different from elder or teacher in type but not in essence.)

Imagine the reaction of the highly clericalised church of the time to Luther's bold judgement! But, unfortunately, the non-Roman churches of today are still living, by and large, under the spell of the Roman view of vocation.

We can discern this Roman error if we note the sharp difference Christian congregations make between 'church' ministry and non-congregational ministry. On Sunday we pray and mention the former, our overseas missionaries and others in training for the 'ministry'. But prayers for the work of ordinary congregants (the majority!) who work through the week outside congregational boundaries serving other people in their respective vocations?

In most churches I've been in, NONE! And such omission is practised because we have such a split view of life where a romanised church structure sits atop the business of life taking place between Monday to Saturday. Pray God we wake up from our sleep quickly!