14 of 14 people found the following review helpful:
5.0 out of 5 stars
Reformation Theology: Comprehensive, April 17, 2005
'Reformation Thought' is a comprehensive discussion of the issues at stake in the Protestant and Catholic Reformations.
Alister McGrath has an amazing grasp of the issues and honestly portrays in a fair way the differing viewpoints from an unbiased, historical perspective.
My favorite sections dealth with justification by faith and the return to scripture, which I summarize here...
Prior to the Reformation, Scholasticism had dominated. Scholasticism was a movement that began in the Middle Ages which sought to find a systematic and rational justification to the Christian faith. Most of it was a systematic replay of Augustinian teachings organized by Aristotle's philosophies.
There are two main subdivisions of scholasticism, which can be associated with two time periods. The first part of the scholastic period was dominated by realism, while the later part by nominalism. Realism said that universals were entities of themselves, while nominalism said that universal concepts are not real. Proponents of Realism included Thomas Aquinas and Duns Scotus.
There were two forms of Nominalism: the via moderna and the schola Augustiniana moderna. The common feature was only that they were both anti-realism. The two schools reflect the debate between Pelagianism and Augustianism, over the ability of humans to merit salvation. The via moderna tended toward the positions of Pelagius and the schola Augustiniana towards that of Augustine.
The theology of the via moderna was dominated by a covenant between God and humans in which humans, when people followed their conscience and "did their best" they could somehow obligate God to accepting them based on the terms of the covenant. Human works were of little inherent value. But God had promised, through the covenant, to treat them as if they were of much greater value.
The theology of the schola Augustiniana reflected the views of Augustine that humans are totally depraved. Salvation is totally the work of God, from the beginning to its end. This view may have influenced Calvin.
While it appears that Martin Luther's new theology seems to stand at the end of a long tradition of Augustinian teachings, they were different. It does not appear that Luther was ever directly influenced by the schola Augustiniana, but was reacting to via moderna.
Prior to the Reformation, the concepts of justification and grace were very vague. There had been no authoritative pronouncement from the church for over a thousand years. The rise of humanism raised the question, "What must I, as an individual, do to be saved?"
Luther initially studied and followed the via moderna, which was the philosophy that God was obliged to justify anyone who humbles themselves before God and does what lies within them (quod is se est).
Luther realized that he was not capable of meeting the preconditions for justification. Luther "re-discovered" Augustine's doctrine of total depravity, the belief that humans are incapable of saving themselves and require God's intervention.
Luther's difference with Augustine was where God's grace was to arise. He believed God's grace was alien or "forensic" to the person, whereas Augustine saw grace as something that was planted in the person that caused a change. Augustine believed that this caused an imparted righteousness, a righteousness that grows within and justifies the person, whereas Luther and Melancthon believed righteousness was imputed, or declared by God. Luther called a believer "simul iustus et peccator", meaning simultanouesly righteous, yet a sinner.
Whereas most Catholic theologians would have claimed that we are justified by grace, and would even go so far as to say that grace is received by faith, Luther stood out by declaring that faith is the ONLY means of receiving that grace, and not by anything we do. He added the "alone" to "justification by grace through faith alone."
When Luther taught that salvation was personal and attacked the sacerdotal system with his "priesthood of all believers" doctrine, it took the leverage out of the Church's whole economic support system (indulgences).
Some people charged Luther with being antinomian (lawless), but Luther believed that obedience to God's law was the result of faith. Faith does not merely believe that something is true, but also acts on that belief and relies on it. However, works are not the cause of justification, it is the result of it.
Another battle cry of the Reformation was the call to return to Scripture, or the Bible (Sola Scriptura). This doctrine challenged the accepted role of tradition in the process of interpreting Scripture.
The Catholic Church raised some valid questions for the new approaches to Scripture. First, Sola Scriptura seemed insufficient considering that almost all heresies claimed the Scripture in their defense. The Catholic Church argued that the Scriptures could not be interpreted in any way, but rather within the context of the historical continuity of the Church.
The Reformers emphasized the Bible as the sole authority and that the Church derived its authority from the Bible. While Catholics stressed the importance of historical continuity, Protestants emphasized the importance of doctrinal continuity.
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7 of 7 people found the following review helpful:
4.0 out of 5 stars
Very comprehensive view, July 27, 2001
Alister McGrath's combination of thorough details, superb historical perspectives, and rare clarity of expression achieve a feat unusual in the theological realm - the ideas, however deep, are easily understood. McGrath sets forth not only the convictions of the great players in the Reformation, but the social and philosophical ideas which preceded the era, the outcome being a remarkably expert tapestry of thought. This era is one I have studied extensively in the past, yet the connections McGrath presents, and the insights of new scholarship which he incorporates, left me totally engrossed.
As one example, McGrath's development of Martin Luther's progress in theological ideas makes such areas as justification by faith all the more fascinating in their historical context.
McGrath has a rather elegant fashion of presenting the thoughts of the fathers of the Reformation, for example, in avoiding much discussion of Luther's personal conflicts and very salty language! This is wise in an introductory text, avoiding tangents for the reader.
This work is suited to anyone with a serious interest in the period or theology, and as a text for the university or later years of secondary education. I must add that those wishing a "lighter read" will find many of the major issues and historical points treated in McGrath's latest work, "In the Beginning."
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