Protestant Reformation

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October 31: Reformation Day

31 October, 2014 in October 2014 by archivist | 2 comments

Remembering October 31

It is my earnest hope that no reader is going to wonder why this writer wants them to remember Halloween!  October 31st, and specifically October 31, 1517, is the date of the beginning of the Protestant Reformation.  On this date, an obscure Augustinian monk by the name of Martin Luther nailed ninety-five theses to the church door in Wittenburg, because that was the usual custom of advertisement for the people’s attention.  It was the twenty-first century bulletin board.   Luther nailed them up at noon sharp because it was the time of the most frequent feasts.  Professors, students, and the common people would be coming from all four corners to the church, which was filled up with relics for transfers of credit.

A lot of Protestants, while  hearing of this incident of the nailing of ninety-five theses, think that they were ringing endorsements of Protestant theology.  In reality, they were more Roman  Catholic than Protestant.  There is no protest against the Pope and the Roman Catholic church, or any of  her doctrines, not even against indulgences.  They were silent about justification by faith alone.   They were primarily opposed to the abuse of indulgences.

But while the form is Romish, the spirit and aim is Protestant.  They represent a state of transition between twilight and daylight.  We must read between the lines, as the leaders of the Roman Catholic church did in the sixteenth century.  As they did, they saw a logical drift which sought to undermine the whole fabric of Romanism.

Luther hoped that there would be a scholarly debate of the abuse of indulgences.  But no one came to debate him.  Instead, with the recent invention of the printing press, the copies of the ninety-five theses were sent all over the empire.  The pope  had a copy within two weeks.  The common people read them and rejoiced over them.  Luther was the talk of Germany.  There was a trumpet call being sounded for what later on became   the Protestant Reformation.

refday_luther02


Words to live by: In less than five years, in 2017,  we will celebrate the five-hundredeth anniversary of the Protestant Reformation. Will there be a revival of its themes in your church and more important, in your heart, such as  Scripture alone, Christ alone, Grace Alone, Faith Alone, and Only to the Glory of God?  That sums up what Luther, and Calvin, and Knox thundered to the masses and the visible  church.  Reflect on  the story of Martin Luther and the Protestant Reformation in your heart, home, and  church.

What better reason for remembering this day. No, not Halloween. Rather, October 31st, and specifically October 31, 1517, as it marks the date of the beginning of the Protestant Reformation.  On this date, an obscure Augustinian monk by the name of Martin Luther nailed ninety-five theses to the church door in Wittenburg, because that was the usual custom of advertisement for the people’s attention.  It was in effect a public bulletin board. Luther nailed the document up at noon sharp because that was the time of the most frequent feasts.  Professors, students, and the common people would be coming from all four corners to the church on “All Saints Day,” for that was a time when it was filled up with relics for transfers of credit or “merit” under the Roman Catholic system.

 

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October 31: Reformation Day

31 October, 2013 in October 2013 by archivist | No comments

Remembering October 31

What better reason for remembering this day. No, not Halloween. Rather, October 31st, and specifically October 31, 1517, as it marks the date of the beginning of the Protestant Reformation.  On this date, an obscure Augustinian monk by the name of Martin Luther nailed ninety-five theses to the church door in Wittenburg, because that was the usual custom of advertisement for the people’s attention.  It was in effect a public bulletin board. Luther nailed the document up at noon sharp because that was the time of the most frequent feasts.  Professors, students, and the common people would be coming from all four corners to the church on “All Saints Day,” for that was a time when it was filled up with relics for transfers of credit or “merit” under the Roman Catholic system.

refday_luther02A lot of Protestants, when hearing of this incident of the nailing of ninety-five theses, think that they were ringing endorsements of Protestant theology.  In reality, they were more Roman Catholic than Protestant.  There is no protest against the Pope and the Roman Catholic church, or any of her doctrines, not even against indulgences. These theses were silent about justification by faith alone.  They were primarily opposed to the abuse of indulgences.

But while the form is Romish, the spirit and aim is Protestant. They represent a state of transition between twilight and daylight. We must read between the lines, as the leaders of the Roman Catholic church did in the sixteenth century. As they did, they saw a logical drift which sought to undermine the whole fabric of Romanism.

Luther hoped that there would be a scholarly debate of the abuse of indulgences. But no one came to debate him. Instead, with the recent invention of the printing press, the copies of the ninety-five theses were sent all over the empire. The pope had a copy within two weeks. The common people read them and rejoiced over them. Luther was the talk of Germany. His ninety-five theses had gone viral! There was a trumpet call being sounded for what later on became the Protestant Reformation.

Words to live by: In less than five years, in 2017, we will celebrate the five-hundredeth anniversary of the Protestant Reformation. Will there be a revival of its themes in your church and more important, in your heart, such as Scripture alone, Christ alone, grace alone, faith alone, and glory to God alone? That sums up what Luther, and Calvin, and Knox thundered to the masses and the visible  church. Reflect on the story of Martin Luther and the Protestant Reformation in your heart, home, and church.

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September 15: The First Great Awakening

15 September, 2013 in September 2013 by archivist | No comments

It was on this day, September 15, in 1748, that a petition was brought before the Presbytery of Boston, seek to organize a church in Newburyport, Massachusetts, “after the manner of the Kirk of Scotland,” meaning, in other words, a Presbyterian church. One hundred years later, the Rev. Jonathan F. Stearns brought an historical discourse in connection with the centennial anniversary of the First Presbyterian church of Newburyport. The first portion of his discourse forms a convenient overview, in broad strokes, of what has been termed the First Great Awakening. I hope you will find this useful.


DISCOURSE.

Psalm 78:2-7

“I will utter dark sayings of old, which we have heard and known and our fathers have told us; we will not hide them from their children, showing to the generation to come the praises of the Lord and His strength and the wonderful works that He hath done; for He established a testimony in Jacob and appointed a law in Israel, which He commanded our fathers, that they should make them known to their children; that the generation to come might know them, even the children which should be born, who should arise and declare them to their children; that they might set their hope in God, and not forget the works of God, but keep His commandments.”

The passage of Scripture just recited, no less than the present occasion, invites us to review and remember, that we may transmit to those who come after us, the history of God’s goodness to us as a people.

The planting of a Church and the gathering of a religious society, are among the most important events in the history of any community. What influences for good or for evil, will be shed abroad from the fruit and leaves of that tree! If a true Church, established upon true principles, maintaining the faith of the Lord Jesus, and built on Him, as its chief cornerstone, how salutary will be the effects of its existence. If a false or corrupt Church–a Church designed to inculcate false doctrine, or maintain the forms without the substance of the Gospel, how deplorable will be the consequences to multitudes! Such as the Churches are, in a given community, such, as a general rule, will be the character of the people at large.

The Church, whose first centennial anniversary we now celebrate, had its origin at a period of no common interest. The “Great Awakening,” which commenced about the year seventeen hundred and forty, is deservedly regarded as an era in the history of the Churches in New England. Then a change was begun in their character which is felt, far and wide, to this day,–a change which, we trust in God, will not cease to be admired and honored, till the dawning of the glory of the latter day shall dim, by its excess of brightness, all former communications of the light of heaven. As this Church was emphatically, and perhaps beyond almost any other in this region, the child of that remarkable impulse, it seems proper before proceeding to its own particular history, to take a hasty glance at the general features of the crisis at which it originated.

The first Churches of New England were established on the most strictly evangelical foundation. They believed and professed the great principles of the protestant reformation, with remarkable affection and strictness. Their corner-stone was the doctrine of justification by faith only, good works being the necessary fruits of faith, and thereby its evidence, but by no means the meritorious cause of salvation. They believed, as fully, in the necessity of a renovation of the sinner’s heart, by which its whole character and tendencies might be changed, the dominion of sin broken, the life of God in the soul enkindled, and the whole spiritual man created anew in God’s likeness. This change, ordinarily, not without means, but at the same time so employing these, as to impart to them no share in the glory of the great result. True piety, in their estimation, was a product of regeneration, and consisted, not in any outward performances, nor even in the most blameless outward morality, but in that inward conformity of the heart to God, that love to Him and communion with Him, of which outward goodness is but the necessary manifestation. Under the influence of these doctrines, preached earnestly by such men as Shepard, and Cotton, and Norton, and Mitchell, and Hooker, and Stone, “the word of God grew and multiplied;” and the preachers, themselves, full of the spirit of their divine message, could rejoice that they seldom preached, without some visibly good effect upon the hearts and consciences of their hearers, and without finding some, who had before been careless, beginning to inquire, “What shall I do to be saved?”

But this happy and very promising commencement was not destined to perpetuate its influence. The spirituality of the Churches began at an early day visibly to decline, and when the first century closed, there was great occasion, as the eye of Christian love looked abroad over the land, to exclaim, “How has the gold become dim and the most fine gold changed.” First, there was manifested a great decline of spiritual vitality. Religion became more a matter of profession, and form, and less an experience of the heart. Then the boundaries between the Church and the world became less distinct. Multitudes became members of the Church, who gave no evidence that they were truly regenerate. Church discipline was neglected. Immorality invaded the sacred enclosure. The preaching became less discriminating and pungent. The doctrines of the ancient faith, long neglected, and reduced in the minds of the people to a dead letter, were fast gliding away from the popular creed, and were on the eve of being displaced for another system.

Such was the condition of a large portion of the Churches of New England, when the great change to which I have alluded broke upon them in its power. Already had the morning star shone forth, in the great revival at Northampton, five years previous, under the faithful preaching of the old doctrines by the celebrated Jonathan Edwards. [*It is a fact worthy of special attention, that the same doctrine of justification by faith only, which in the hands of Luther was the life and soul of the Protestant Reformation, was, in the hands of Edwards, the means of imparting the first impulse to that great awakening, which revived to new life the decayed and slumbering Churches of this Country.] But the whole horizon began now to be illuminated. The whole land soon glowed beneath the brightness of the risen sun. Under the preaching of such men as Whitefield and Tennent, men evidently raised up to perform a special work, the impulse spread like electric flame. It stirred to its inmost depths the compact population of the larger commercial towns. It penetrated the interior villages. Churches which had long since “settled upon their lees” now began to feel within them a strange fermentation. Old respectability, proud of its decent forms, began to find the sceptre of its influence loosening in its grasp, and the legitimacy of its long dominion boldly questioned, by a race, professing to have been just now turned from darkness unto marvellous light.

The effect of this new impulse fell, as might have been expected, most heavily on the pastors of the churches. Secure of their support by the aid of the civil law, pledging all the real and personal estate, within certain geographical limits, for the fulfillment of their pecuniary contracts; and ministering to a people, not desirous of great pastoral fidelity, to the disturbance of their slumbering consciences, a large part of them had settled down into a dull routine of Sabbath day performances, and were spending their week day hours, when not employed in the preparation of their hasty discourses, in the improvement of their parsonage lands, the indulgence of their literary tastes, or in friendly correspondence and social intercourse with each other, and with those distinguished men in civil life who courted their society and respected their respectability, or sought to avail themselves, for their own purposes, of their unbounded influence. Many of the ministers of that day, it is supposed, were men who had never experienced, in their own hearts, the power of the faith which they professed to teach. Many had become very sceptical in regard to its fundamental doctrines. And even those who were at heart faithful men, and desired sincerely the spiritual welfare of their flocks, infected to a great extent with the surrounding atmosphere, had become over cautious, in regard to every thing like excitement in religion, and, to avoid offence, dwelt chiefly on those vague generalities, which at best play round the head but come not near the heart.

Upon a clergy so secure and slumberous, the great awakening burst forth like the shock of an earthquake. Some aroused themselves, like the five wiser virgins when the bridegroom came, and made haste to welcome the wonderful guest. Some at first acted the prudent part of bending to the storm, thinking to let it pass over them unresisted, and blow by. Others, really friendly to whatever was good and genuine in the work of grace, were yet alarmed by the evils which attended it, and, perhaps too much influenced by the opinion of some whom they deemed wise and judicious, run well for a little season and then were hindered.

It was not long, however, before the party lines among the pastors of the Churches became quite prominent. When the famous Whitefield first came to Boston, all the clergy there, and in the neighboring towns, with scarce an exception, welcomed him with open arms. A few years passed, and a considerable party among them had taken an entirely different view of his character and influence. His faults were magnified, his good depreciated. Pulpits were shut against him, and pamphlets warned the public to beware of his fanatical influence.

But it is not easy to stop an earthquake when it has commenced its motion, nor to stay the progress of a hurricane by the rebuke of human authority. The popular mind had been aroused, and the excitement could be quelled only by the voice of truth. Unfortunately for those who would restore the calm, truth was mainly on the side of their opponents. The people saw that the new doctrines, were, after all, only those which the fathers of New England taught, which were acknowledged in the confessions of faith of their own Churches, and in which, in childhood, they themselves had been instructed from the Assembly’s Catechism. They saw, too, that the effects produced by them, were, in the main, the legitimate results of those principles. And why then should the respected pastors of the churches wish to oppose the preaching of those doctrines, and the production of those effects?

The result was such as might have easily been anticipated. The coldness, which so many Christian ministers exhibited amidst the general fervor, led many to doubt the reality of their own conversion, and the sincerity of their professed attachment to the ancient faith; and what was doubtless true of many, soon began to be asserted boldly of the whole. The cord that bound the religious community together was now broken. The old decencies were despised as sheer hypocrisy. The influence of the pastors was no longer heeded, because the people had lost confidence in their sincere attachment to the cause of piety. Men of more zeal than knowledge now became, in many instances, the leaders of public opinion, and in the anarchy which must necessarily have ensued, all sorts of wild fire, mingling with the flame of newly kindled piety, burned unchecked till it became uncontrollable.

[The evils likely to result from the encouragement of ignorant laymen and youth destitute of all proper experience, to usurp the functions of the Christian ministry, were early foreseen and predicted by some of the most eminent promoters of the revival. But they had greater evils of an opposite character to contend with, and this fact neutralized, in a great degree, the influence of their admonitions. It is well known to all who are familiar with those times, that a prominent subject of controversy was the necessity of an educated ministry. The revival party insisted that grace in the hearts is of more importance than learning in the head; and their opposers, on the other hand, so magnified the importance of human learning, as to cast into the shade that of personal piety. Both were partly right and partly wrong. It must be said, however, in favor of those who seemed to despise education in their zeal for personal religion, that, of the two, they were contending for by far the more important point. It was the point likewise which, for a considerable time previous, had been most neglected. Had all the educated ministers of the community possessed the spirit of Colman, and Edwards, and Sewall, and Prince, no outcry would have been made, we may be sure, against human learning in the ministry–certainly no disposition would have been manifested to undervalue it, as an important collateral qualification. But the great dearth of such men at that important crisis, and on the other hand the violent opposition which the revival encountered from some, eminent for their intellectual attainments, produced, in many hasty minds, the impression, that great learning is unfavorable to ardent piety. Hence their confidence was transferred to another class, and the unskilfulness of their guides often led them lamentably astray.]

Far be it from me to approve the disorders and irregularities which attended that wonderful excitement. There was unquestionably much everywhere which the serious Christian must and ought to deplore. But what is the chaff to the wheat? The legitimate leaders in the sacramental host of God’s elect had declined their trust. The battle was for the inheritance, transmitted from the worthiest of fathers,–the inheritance of puritan faith, dearest of all others to the genuine New Englander. It was not so much a revolution, as a restoration, that they were now to contend for, not a conquest, but a recovery, of what had been insidiously stolen away, in an hour of forgetfulness. And should the people hesitate? In the absence of their regular leaders, they must lead themselves. In all their ignorance, they must march on, with such a degree of regularity as mere soldiers of the rank and file were able to secure. Who can wonder that there was little discipline among them? Who can wonder that the lawless mingled in their ranks, and obtained at times a temporary ascendancy? Who can wonder that the best disposed among them were chargeable with many things, which their posterity must censure, and which they themselves, when they had time for calm review, had occasion to deplore?

The prevailing spirit of that movement, was, we may not doubt, that of living Christianity. There was, truly, as those engaged in it believed, a glorious work of divine grace upon the hearts of individuals, and a glorious reformation accomplished in the Church at large. Great principles, long withdrawn from notice, and almost sunk into oblivion, were restored to their ancient supremacy. The faith, practice and experience of the puritans was revived. Religion flourished again. And as for the disorders, which unhappily attended its resuscitation, these were soon made to disappear before the power of intelligent and sober piety.

Words to Live By:
As the Rev. Bill Iverson is fond of saying, “God has no grandchildren.” By that he means that the work of evangelism must be done afresh in every generation. The Church can never afford to rest or to grow complacent. May we rise to the work that the Lord has given us to do; may the Lord of the harvest send out laborers into His harvest; and may we faithfully proclaim the saving Gospel of salvation in Jesus Christ alone.

To read the whole of A Historical Discourse commemorative of the Organization of the First Presbyterian Church, in Newburyport, delivered at the first Centennial celebration, January 7, 1846, click here.

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October 31 – Reformation Day

31 October, 2012 in October 2012 by davidtmyers | No comments

This Day in Presbyterian History:

Remembering October 31

It is my earnest hope that no reader is going to wonder why this writer wants them to remember Halloween!  October 31st, and specifically October 31, 1517, is the date of the beginning of the Protestant Reformation.  On this date, an obscure Augustinian monk by the name of Martin Luther nailed ninety-five theses to the church door in Wittenburg, because that was the usual custom of advertisement for the people’s attention.  It was the twenty-first century bulletin board.   Luther nailed them up at noon sharp because it was the time of the most frequent feasts.  Professors, students, and the common people would be coming from all four corners to the church, which was filled up with relics for transfers of credit.

A lot of Protestants, while  hearing of this incident of the nailing of ninety-five theses, think that they were ringing endorsements of Protestant theology.  In reality, they were more Roman  Catholic than Protestant.  There is no protest against the Pope and the Roman Catholic church, or any of  her doctrines, not even against indulgences.  They were silent about justification by faith alone.   They were primarily opposed to the abuse of indulgences.

But while the form is Romish, the spirit and aim is Protestant.  They represent a state of transition between twilight and daylight.  We must read between the lines, as the leaders of the Roman Catholic church did in the sixteenth century.  As they did, they saw a logical drift which sought to undermine the whole fabric of Romanism.

Luther hoped that there would be a scholarly debate of the abuse of indulgences.  But no one came to debate him.  Instead, with the recent invention of the printing press, the copies of the ninety-five theses were sent all over the empire.  The pope  had a copy within two weeks.  The common people read them and rejoiced over them.  Luther was the talk of Germany.  There was a trumpet call being sounded for what later on became   the Protestant Reformation.

Words to live by: In less than five years, in 2017,  we will celebrate the five-hundredeth anniversary of the Protestant Reformation. Will there be a revival of its themes in your church and more important, in your heart, such as  Scripture alone, Christ alone, Grace Alone, Faith Alone, and Only to the Glory of God?  That sums up what Luther, and Calvin, and Knox thundered to the masses and the visible  church.  Reflect on  the story of Martin Luther and the Protestant Reformation in your heart, home, and  church.

Through the Scriptures:  Luke 10 – 13

Through the Standards:  The definition of a sacrament in confession and catechisms.

WCF 27:1
“Sacraments are holy signs and seals of the covenant of grace, immediately instituted by God, to represent Christ and His benefits; and to confirm our interest in Him: as also, to put a visible difference between those that belong unto the Church and the rest of the world; and solemnly to engage them to the service of God in Christ, according to His Word.”

WLC 162 — “What is a sacrament?
A. A sacrament is an holy ordinance instituted by Christ in his church, to signify, seal, and exhibit unto those that are within the covenant of grace, the benefits of his mediation; to strengthen and increase their faith, and all other graces; to oblige them to obedience; to testify and cherish their love and communion one with another; and to distinguish them from those that are without.”

WSC 92 — “What is a sacrament?
A.  A sacrament is an holy ordinance instituted by Christ, wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented, sealed, and applied to believers.”

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September 8: WSC Q. 85

8 September, 2012 in September 2012 by davidtmyers | No comments

This Day in Presbyterian History:  

Faith Wholly and Only in Christ

With nothing of great significance in historic Presbyterianism on this  date of September 8, we return to the heart of evangelical and Reformed religion, that is, “What is faith in Jesus Christ?”  That question and answer is number 85 in our Westminster Shorter Catechism.  It answers “Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as  he is offered to us in the gospel.”

The Confession, first of all, clearly tell us by the change of topics from that which has gone before, that we are in a new section of the subordinate standards.  Being convicted by the law of God and shown to be sinners, facing nothing but the wrath and curse of God for that sin, and those sins, we now see what God requires of us, namely, faith in Jesus Christ. This is the path unto salvation, indeed, this is salvation itself. Here is eternal life for all those who rely upon  Jesus Christ for eternal life.

We are told first that it is “a saving grace.”  Not only is it a divine disposition of undeserved favor towards us, it is a divine gift in us, an inclination in our soul by the Holy Spirit working in us. In every sect and cult which has ever been in existence, there is the fundamental idea that human beings earn salvation, rather than simply receiving the free favor of God for that salvation.  Eternal life is never deserved or earned, according to the Scriptures.  This is a saving grace.

This faith in Jesus Christ speaks of receiving and rest upon Jesus Christ alone for salvation.  Both of these verbs are the acts of faith in Christ Jesus.  We first of all “receive” Jesus Christ.  John 1:12 speaks of “as many as received Him, to them He gave the right to become children of God, even to those who believe on His name.” (NASB)     We must receive Christ.  Then we speak of “resting” upon Him alone for salvation.  It is faith alone which is the key phrase in the Scriptures, to say nothing of the Protestant Reformation.  It is faith plus nothing.  If even a scintillate of works, righteous works are found in the formula, than we are left with the terrible idea that Christ did not finish the work of redemption during His perfect life and sacrificial death on the cross.  Paul says it all when in Galatians 2:21, he writes, “I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly.” (NASB)  It is as we renounce our own righteousness, and so laying hold on Christ, relying upon him, putting all confidence in Him, and in Him alone, for eternal life.

How do we receive and rest upon Christ?  Is is only “as he is offered to us in the gospel.” He is the Sin-bearer, Substitute, fully satisfying God’s justice against sin, the Lamb of God who takes away the sin of the world, and the Savior of mankind.  This is the one in Whom we can trust for our salvation.

Words to live by:  Think of all things which Christ means to you for a moment.  What came to your mind and heart when He first revealed Himself to you?  What answers did He give to your questions at that time?  What solace did He offer to your troubled heart then?  Think about how He was offered in the gospel to you in time past.  Then rejoice anew in the gospel message which you received and rested upon at that time, or even period of life.  And memorize this catechism answer, for it can be a powerful reminder of the salvation which you experienced when you possessed faith in Jesus Christ.

Through the Scriptures:  2 Chronicles 26 – 29

Through the Standards: The first petition of the Lord’s Prayer, in the Larger Catechism

WLC 190 — “What do we pray for in the first petition?
A.  In the first petition, (which is, Hallowed be thy name,) acknowledging the utter inability and indisposition that is in ourselves and all men to honor God aright, we pray, that God would by his grace enable and incline us and others to know, to acknowledge, and highly to esteem him, his titles, attributes, ordinances, word, works, and whatsoever he is pleased to make himself known by; and to glorify him in thought, word, and deed: that he would prevent and remove atheism, ignorance, idolatry, profaneness, and whatsoever is dishonorable to him; and, by his over-ruling providence, direct and dispose of all things to his own glory.”

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