Like the great reformations of Hezekiah and Josiah, the Protestant Reformation was, above all, a purging of idolatry – a stripping of the altars.It is probably not an exaggeration to say that some contemporary Protestants have so come to revere the Reformation doctrine of justification that they have done with it much the same as their medieval predecessors did the relics.
Ultimately, Yeago argues, Luther addressed this problem in a way that “anchored [him] more deeply than ever before in the traditions of catholic dogma, catholic sacramentalism, and catholic mysticism.” In particular, Luther’s turn in 1518 hinged on his struggle to formulate a coherent sacramental theology. As Yeago puts it, “Luther’s overriding pastoral concern throughout the indulgence controversy was that ordinary people were being misled about where and how grace is to be found.”
Positively, Luther wanted to direct sinners to those ordinances that Christ Himself had established as the “places” of encounter with God. Christ’s promise to communicate Himself to the faithful through specific means answered Luther’s pastoral concerns and simultaneously resolved the issue of idolatry.
After 1518, Yeago writes, “It is the particularity and concreteness of God’s presence that now bear the brunt of the task of foreclosing idolatry; the true God, who by definition cannot be used, is the God who makes himself available as he chooses, here and not there, in the flesh born of Mary and the specificity of his church’s sacramental practice, not in the groves and high places consecrated by our religious speculation and self-interest.” Luther resolved the theological problem of idolatry by appealing to Christology: Who is the true God? The one incarnate in the womb of Mary and born at Bethlehem, risen and ascended into heaven. He resolved the issue of practical idolatry by an appeal to a sacramental theology founded on Christ’s authoritative word: Where can he now be found? Where He has promised to be.
In short, throughout the Reformation, idolatry was the problem; high sacramentalism allied to a high Christology was the solution.
That, to put it mildly, is not how the Reformation is characterized in textbooks and pulpits, but this double concern with theological and practical idolatry were as much at the heart of the Swiss Reformation as of the Lutheran, and Calvin’s resolution of these issues was the same as Luther’s. Interwoven with his satiric attack on the idolatrous veneration of relics, for instance, was Calvin’s insistence that relics were spiritually destructive because they pointed sinners away from those designated sites where Christ had promised to make Himself available — in the water, where the word is opened, at the table, in the fellowship of saints.
Only by recognizing this underlying concern for idolatry and the centrality of sacramental theology in the Reformation battle with idolatry can we grasp the unity of the doctrinal and practical-liturgical dimensions of the Reformation. Without this insight, the Reformation can look like sophistry, a precisionist movement concerned with nailing down the logical connections between faith, justification, and works.
With this insight, the Reformation can be seen for what it was: an exhumation of fundamental elements of the Christian faith that had been buried for some time under mountains of relics, images, and distorted theology.
Monday, September 9, 2013
Leithart nails it . . . again!
Peter Leithart (H/T to A Living Text) writes today about the real issue behind the Reformation, namely, the elevation of relics and religious images to the level of idolatry.