Book Review: Robert W. Godfrey, (2003). Reformation Sketches: Insights into Luther, Calvin, and the Confessions. Philiipsburg, NJ: P&R Publishing. (169 pages).
Dr. W. Robert Godfrey, Westminster Seminary in the West, wrote Reformation Sketches to prove that the Reformation remains powerful energies for today’s Christians. Godfrey states, “The Reformation of the sixteenth century was one of the most important events in the history of the church.”(xiii) The only other event that was as important was the division between eastern Orthodoxy and western Roman Catholicism in 1054. Protestantism holds all of teachings of early church doctrines and practices from the beginning of the Constantine’s conversion, to the council of Nicea, to the foundation of Augustine theology. However, Godfrey believes that today many of the Protestant churches are forgetting the true meaning of the Reformation. The presence of liberalism, evangelicalism, Pentecostalism, ecumenism, and postmodernism are signs of the post-Reformation period. Yet, various denominations within Protestantism still find the Reformation important and relevant. Godfrey supports the thesis by presenting three points: 1) the great leaders of the Reformation, Luther and Calvin, Melanchthon and Vermigli; 2) the role of the Reformed confessions in the church; 3) the importance of the church and its practices based on Reformed tradition.
Content
This book consists of three parts. The each chapter headings are listed below:
Godfrey describes Luther’s life and his works. Martin Luther was a very conservative German Augustinian monk. Yet he loved to exaggerate. He did not like change, and yet he wanted to go back to simple gospel teachings. He was an Augustinian monk in Erfurt in Germany. In dealing with Luther’s works, Godfrey discusses Luther’s 97 theses, which have been forgotten. Historians know it as the Disputation Against Scholastic Theology. Luther wrote it to tell churches to return to Augustinian theology. He urged to use less Aristotelian approaches. On October 31, 1517, Luther posted his famous 95 theses on the castle door in Wittenberg on October 31, 1517. This actin led to began the Protestant Reformation in the sixteenth century in Europe. By the time Luther wrote his 95 theses, he was ready to debate with church teachers. By this this period, Luther was already a professor of the Scripture in University of Wittenberg. His main concern was a sale of Indulgences. It was an unbiblical and began to question the sale of indulgences. Luther believed the forgiveness of sin did not involve a sacrament of penance or buying indulgences. The Roman Catholic Church taught that buying indulgences met all requirements for the forgiveness of sin. Luther was strongly opposed to the sale of indulgences.
In dealing with Law and Gospel, Luther saw Christians are those who have been freed from sins and at the same time they were subjected to all. Law of God points to sin and the Gospel leads to forgiveness of sin and damnations. In Christ, Christians are freed from condemnation of sin and they became forgiven sinners, who were justified before God. He saw that Law and Gospel had different and separate functions and roles. Luther saw that there was no place for the Law in a gospel of Christ. However, some Reformed believers saw laws in the gospel. Godfrey thinks that there is no difference in meaning but a difference in understanding between Lutherans and the Reformed church.
In dealing with forgotten Reformers, Godfrey introduces two leaders: Philip Melanchthon (1497-1560) and Peter Martyr Vermigli (14990 1562). These reformers are well recognized for they did not display strong leadership in the movement. Melanchthon worked closely with Luther as a Reformer. He also befriended with Calvin. However, Melanchthon later moved away from theology. He returned to study Greek and to write philosophy. Peter Martyr Vermigli was an Italian reformer and theolgian. He was trained in Augustinian Order in Fiesole and a convent in Padua, Italy. At first, he worked in the Roman Catholic Church, but Pope Paul III became defensive of the Reformation, Italian Reformer Vermigli had to escape the Pope. Later he worked among the Protestant Christians as an exile. Vermicelli is also known as one of the greatest Reformed theologian authorities on the Lord’s Supper (Sacrament).
John Calvin (1509-1564) was a lay-preacher/teacher, who did not come from priestly background. He was trained in classics and humanities. He wrote a commentary on Seneca’s De Clementia as an expert in Humanistic classic. But he was a committed churchman and teacher of Reformation. He was a Frenchman and wrote Institute of Christian Religion. It was addressed to French King in 1536. The first edition was published in 1536, and the final edition appeared in 1559. It went through several editions. He believed that the church authority came from the Scripture. Calvin saw unity and truth of the church based on its historical backgrounds. In dealing with Church unity, Calvin put emphasis on truth and not on compromise. He believed that the only reason for separation was not when believers are not holy or impure, but only when there was no the worship.
The doctrine of Justification was very important for Reformers. Luther’s famous quotes are faith alone. It is a hallmark of Reformation. Calvin’s understanding of Justification was different from that of the Roman Catholic teachings. The Council of Trent (1545 and 1563) also produced its own version on Justification. For Calvin, it was not possible for man to accept with God’s grace, because man’s will was impaired by the sins. Only through God’s grace sinners begin to willing to obey God. And this is grace. Certainty was based on faith or trust in God. Faith was also needed to accept God’s gift of grace. Faith brought certainty of salvation. Calvin talks about the topic of election and perseverance of the saints. There was a controversy over the doctrine of Predestination. Jerome Bolsec criticized Calvin, and Calvin defended the doctrine of Predestination. Reformed understanding of the doctrine of predestination teaches that God had predestined along ago some to save into eternal life and while others to eternal perdition. It is also called the double-predestination.
There are two famous Reformed catechisms and confessions: The Heidelberg catechism (1563) and the Canons of Dort (1618-19). The Heidelberg Catechism is a work of Ursinus and Olevaianus. It composed of Reformed teachings based on the works of Calvin, Melanchthon and Zwingli. The Canons of Dort are a product of the National Synod of the Dutch Reformed Church in 1618-19. It contains five-points of Calvinism, or more well known acronym TULIP. It rejected the Arminian doctrine of Predestination, which focuses on man’s ability to responds and co-operate with God’s grace. The Canons of Dort produced a rigid and narrow teachings of Calvinism and Reformed theology. There were an effort to bring unity among the Calvinists together. However, Armenians and Semi-Pelagiainism did not join the effort. There is a still dialogue going on among Reformed tradition and Lutherans as well as Presbyterian denominations.
Conclusion
As a Reformed scholar, Geofrey is well qualified to write the book. This book is a good introduction to the Reformed theology and Reformation. It is ideal book for evangelical and Reformed Christians. The book fills a gap for many curious Christians who are searching for what is mean to be Reformed believers. Because today’s many Protestant churches and Christians are losing what it means to be the followers of Luther and Calvin and other Reformers. Dr. Godfrey wrote clearly and briefly on three topics: Luther, Calvin and Confessions. He also teaches the readers about less-well known reformers such as Peter martyr Vermigli and Melanchthon. I am sure there are many more less-know yet influential reformers in the Reformation era.
Reference:
Calvin, John. Institute of Christian Religion. 1960. The Library of Christian Classics Volume XXI. (In Tow Volumes). Edited by John T. McNeill and Translated and Indexed by Ford Lewis Battles. Philadelphia: The Westminster Press.
Hildebrand Hans J. (Edited). 1968. The Protestant Reformation. New York and San Francisco: Harper Torchbooks.
Krey, Peter D. S. and Philip D. W. Krey. (Edited). 2007. Luther's Spiritaulity. The Classics of Western Spirituality. New York and Mahwah: Paulist Press.
WWW.Wikipedia
Content
This book consists of three parts. The each chapter headings are listed below:
- Luther and the Reformation
- Calvin and the Reformation
- Confessions and the Reformation
Godfrey describes Luther’s life and his works. Martin Luther was a very conservative German Augustinian monk. Yet he loved to exaggerate. He did not like change, and yet he wanted to go back to simple gospel teachings. He was an Augustinian monk in Erfurt in Germany. In dealing with Luther’s works, Godfrey discusses Luther’s 97 theses, which have been forgotten. Historians know it as the Disputation Against Scholastic Theology. Luther wrote it to tell churches to return to Augustinian theology. He urged to use less Aristotelian approaches. On October 31, 1517, Luther posted his famous 95 theses on the castle door in Wittenberg on October 31, 1517. This actin led to began the Protestant Reformation in the sixteenth century in Europe. By the time Luther wrote his 95 theses, he was ready to debate with church teachers. By this this period, Luther was already a professor of the Scripture in University of Wittenberg. His main concern was a sale of Indulgences. It was an unbiblical and began to question the sale of indulgences. Luther believed the forgiveness of sin did not involve a sacrament of penance or buying indulgences. The Roman Catholic Church taught that buying indulgences met all requirements for the forgiveness of sin. Luther was strongly opposed to the sale of indulgences.
In dealing with Law and Gospel, Luther saw Christians are those who have been freed from sins and at the same time they were subjected to all. Law of God points to sin and the Gospel leads to forgiveness of sin and damnations. In Christ, Christians are freed from condemnation of sin and they became forgiven sinners, who were justified before God. He saw that Law and Gospel had different and separate functions and roles. Luther saw that there was no place for the Law in a gospel of Christ. However, some Reformed believers saw laws in the gospel. Godfrey thinks that there is no difference in meaning but a difference in understanding between Lutherans and the Reformed church.
In dealing with forgotten Reformers, Godfrey introduces two leaders: Philip Melanchthon (1497-1560) and Peter Martyr Vermigli (14990 1562). These reformers are well recognized for they did not display strong leadership in the movement. Melanchthon worked closely with Luther as a Reformer. He also befriended with Calvin. However, Melanchthon later moved away from theology. He returned to study Greek and to write philosophy. Peter Martyr Vermigli was an Italian reformer and theolgian. He was trained in Augustinian Order in Fiesole and a convent in Padua, Italy. At first, he worked in the Roman Catholic Church, but Pope Paul III became defensive of the Reformation, Italian Reformer Vermigli had to escape the Pope. Later he worked among the Protestant Christians as an exile. Vermicelli is also known as one of the greatest Reformed theologian authorities on the Lord’s Supper (Sacrament).
John Calvin (1509-1564) was a lay-preacher/teacher, who did not come from priestly background. He was trained in classics and humanities. He wrote a commentary on Seneca’s De Clementia as an expert in Humanistic classic. But he was a committed churchman and teacher of Reformation. He was a Frenchman and wrote Institute of Christian Religion. It was addressed to French King in 1536. The first edition was published in 1536, and the final edition appeared in 1559. It went through several editions. He believed that the church authority came from the Scripture. Calvin saw unity and truth of the church based on its historical backgrounds. In dealing with Church unity, Calvin put emphasis on truth and not on compromise. He believed that the only reason for separation was not when believers are not holy or impure, but only when there was no the worship.
The doctrine of Justification was very important for Reformers. Luther’s famous quotes are faith alone. It is a hallmark of Reformation. Calvin’s understanding of Justification was different from that of the Roman Catholic teachings. The Council of Trent (1545 and 1563) also produced its own version on Justification. For Calvin, it was not possible for man to accept with God’s grace, because man’s will was impaired by the sins. Only through God’s grace sinners begin to willing to obey God. And this is grace. Certainty was based on faith or trust in God. Faith was also needed to accept God’s gift of grace. Faith brought certainty of salvation. Calvin talks about the topic of election and perseverance of the saints. There was a controversy over the doctrine of Predestination. Jerome Bolsec criticized Calvin, and Calvin defended the doctrine of Predestination. Reformed understanding of the doctrine of predestination teaches that God had predestined along ago some to save into eternal life and while others to eternal perdition. It is also called the double-predestination.
There are two famous Reformed catechisms and confessions: The Heidelberg catechism (1563) and the Canons of Dort (1618-19). The Heidelberg Catechism is a work of Ursinus and Olevaianus. It composed of Reformed teachings based on the works of Calvin, Melanchthon and Zwingli. The Canons of Dort are a product of the National Synod of the Dutch Reformed Church in 1618-19. It contains five-points of Calvinism, or more well known acronym TULIP. It rejected the Arminian doctrine of Predestination, which focuses on man’s ability to responds and co-operate with God’s grace. The Canons of Dort produced a rigid and narrow teachings of Calvinism and Reformed theology. There were an effort to bring unity among the Calvinists together. However, Armenians and Semi-Pelagiainism did not join the effort. There is a still dialogue going on among Reformed tradition and Lutherans as well as Presbyterian denominations.
Conclusion
As a Reformed scholar, Geofrey is well qualified to write the book. This book is a good introduction to the Reformed theology and Reformation. It is ideal book for evangelical and Reformed Christians. The book fills a gap for many curious Christians who are searching for what is mean to be Reformed believers. Because today’s many Protestant churches and Christians are losing what it means to be the followers of Luther and Calvin and other Reformers. Dr. Godfrey wrote clearly and briefly on three topics: Luther, Calvin and Confessions. He also teaches the readers about less-well known reformers such as Peter martyr Vermigli and Melanchthon. I am sure there are many more less-know yet influential reformers in the Reformation era.
Reference:
Calvin, John. Institute of Christian Religion. 1960. The Library of Christian Classics Volume XXI. (In Tow Volumes). Edited by John T. McNeill and Translated and Indexed by Ford Lewis Battles. Philadelphia: The Westminster Press.
Hildebrand Hans J. (Edited). 1968. The Protestant Reformation. New York and San Francisco: Harper Torchbooks.
Krey, Peter D. S. and Philip D. W. Krey. (Edited). 2007. Luther's Spiritaulity. The Classics of Western Spirituality. New York and Mahwah: Paulist Press.
WWW.Wikipedia