By Hans J. Hillerbrand
"Many uncomplicated questions encompass the Reformation. What have been its explanations? used to be it caused by means of the Zeitgeist winning in Europe, in order that there might were a non secular upheaval no matter if Luther or Zwingli had died of their cradles? used to be the Reformation an authentically spiritual phenomenon, or the results of sure political, social, or fiscal advancements? was once it 'medievil' or 'modern' in its orientation? What was once the educating of the Reformers? What used to be the importance of the Reformation? The degree of scholarly contract with appreciate to those questions differs; faraway from providing definitive solutions, we will be able to right here in simple terms name consciousness to their continual presence...."When the reformers who had first ventured a brand new interpretation of the gospel had handed from the scene, the query which had haunted the Reformation from its very inception--where is truth?--was nonetheless contested through the proponents of the outdated and the recent religion. yet one truth used to be past dispute: Western Christendom used to be tragically divided...into at the very least 5 [religious factions]....Though those divisions have been the results of extreme non secular conviction, they can now not aid yet decrease the depth of non secular trust in Europe. The Reformation of the 16th century used to be the final interval within the historical past of Western civilization while males have been preoccupied with faith, argued it, fought or even died for it. Its effects are nonetheless with us."--Hans J. Hillerbrand
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Additional resources for The Protestant Reformation (Documentary History of Western Civilization)
Sample text
From this it is easy to know how far good works are to be rejected or not, and by what standard all the teachings of men concerning works are to be interpreted. If works are sought after as a means to righteousness, are burdened with this perverse leviathan, and are done under the false impression that through them one is justified, they are made necessary and freedom and faith are destroyed; and this addition to them makes them no longer good but truly damnable works. They are not free, and they blaspheme the grace of God since to justify and to save by faith belongs to the grace of God alone.
But he who has had even a faint taste of it can never write, speak, meditate, or hear enough concerning it. It is a living "spring of water welling up to eternal life," as Christ calls it in John 4 [: 14]. As for me, although I have no wealth of faith to boast of and know how scant my supply is, I nevertheless hope that I have attained to a little faith, even though I have been assailed by great and various temptations; and I hope that I can discuss it, if not more elegantly, certainly more to the point, than those literalists and subtile disputants have previously done, who have not even understood what they have written.
It is clear that the fruits do not bear the tree and that the tree does not grow on the fruits, also that, on the contrary, the trees bear the fruits and the fruits 18 THE GERMAN REFORMATION grow on the trees. As it is necessary, therefore, that the trees exist before their fruits and the fruits do not make trees either good or bad, but rather as the trees are, so are the fruits they bear; so a man must first be good or wicked before he does a good or wicked work, and his works do not make him good or wicked, but he himself makes his works either good or wicked.
