The Impact Of Protestant Reformation Through The Eyes Of Mcgath

As depicted from the Reformation Thought: An introduction by McGath, the formation of Christian doctrine eliminated the scriptura sola principle. However, the reformers were aware of the traditional stipulations and requirements. At the beginning of the 19th century, the scriptura sola principle never adored tradition; hence, it never assigned roles to thereof. Such claims prompted the Anabaptist writers to insist that every policy that is not inclusive in the Bible should be uprooted…

“The scriptura sola principle can be used to insightfully make readers understand theology. It does not a correlation to traditions hence no roles are allocated whatsoever. The principle was a proposal of the Anabaptist writers who argued that the principle promoted beliefs and practices that were not cited in the Bible, therefore, they were to be uprooted.” pg 100-101

On the other hand, the mainline reformers had a different perception concerning the scriptura sola principle. They argued that this principle had utilized two active sets of practices and beliefs as far as Christianity is concerned. McGath says that the reformers' argument stated that there were those beliefs and practices that were explicitly stated in the Bible and those that were not indicated but reasonably inferred from the stated ones. This is an indication that the traditional scripture interpretation was acceptable as far as the magisterial reformers were concerned. However, this depended on whether or not the arguments are justified.

“Radical Reformation or Anabaptism was the only ideal wing to consistently apply the principle of Scriptura sola. According to Martin Luther, the radicals and the fanatics like Thomas Müntzer and Caspar Schwenkfeld, it was imperative that individuals were permitted to interpret the scripture in their own understanding and how they pleased as long as they were being led by the Holy Spirit. According to Sebastian Franck, a radical activist, however, for individualism theory, the way to the knowledge of the bible was opened and individuals would be judged privately and above the corporate way of church’s judgment.”pg101

The magisterial reformers were conservative in matters related to theology. They adored and practiced infant baptism, practice, and belief that were rejected by the radical reformers. This kind of reformers mainly retained the traditional church doctrines such as the Trinity as well as Christ divinity. More so, the magisterial reformers tried to outdo individualism threats they were facing. In so doing, they found pleasure and comfort in retaining the traditional doctrines such as infant baptism, 'The magisterial Reformation was painfully aware of the threat of individualism, and attempted to avoid this threat by stressing the church’s traditional interpretation of Scripture where this traditional interpretation was regarded as correct. Doctrinal criticism was directed against those areas in which Catholic theology or practice appeared to have gone far beyond, or to have contradicted, Scripture. As most of these developments had taken place in the middle Ages, it is not surprising that the reformers spoke of the period 1200–1500 as an “era of decay” or a “period of corruption” which they had a mission to reform. Equally, it is hardly surprising that we find the reformers appealing to the Fathers as generally reliable interpreters of Scripture.”pg101

Moreover, McGath presents an issue with scripture interpretation. According to Luther, Christ himself has ordained his people with knowledge and power to interpret the scripture correctly. That’s how he came up with the four senses of scripture interpretation and gave other interpreters a sense of historical or prophetic Bible interpretation to ensure that the underlined passages are correctly understood. Luther’s argument goes hand-in-hand with Zwingli’s argument, whereby he proposes for a sense of naturality during scripture interpretation. McGath says, “Zwingli’s search for a clear and insightful understanding of the scripture in order to make a contrast of the superficial understanding is better elaborated in the Biblical story of Abraham and Isaac (Genesis 22). Every detail of this story is often assumed but the real meaning of the story should be understood better. Zwingli argues that one can only grasp the rela meaning of Abraham and Isaac’s story by having a prophetic zeal and anticipation to the coming of Jesus Christ. More so, in the story, Zwingli uses Abraham to signify God as figuratively uses Isaac as a technical type of Christ.” pg106

The most important theme in the Reformation Thought: An introduction by McGath is the Doctrine of Justification by faith. This is solely a thought presented by Martin Luther but needs a serious understanding of redemption by the blood of Christ before understanding the thereof. The thought of redemption through Christ presents an understanding that God redeemed humanity's sinful nature through the death of His son Jesus Christ. Therefore, Martin Luther justifies the redemption by Christ statement by noting that, human beings can enter into a relationship with God by having the Christian faith, hence gain salvation and redemption. He says, 'Earlier in this chapter we’ve learned that human beings are finite and frail, as much as it is thought as an idea, it is real. These human beings can create a closer relationship with God through possession of a Christian faith. It is clear because the idea has been articulated by metaphors and images like salvation and redemption. These articulations are initial writings in the New Testament and used as subsequent excerpts in Christian Theology and in these texts.”pg117

Luther had his views concerning justification. Through his books and lectures, it can be understood that Luther followed via moderna faithfully. He argues that God can make covenants with human beings, who can make a little effort towards God, and resist evil. In this case, God will sufficiently reward them and make them prosper in all their endeavors. Luther also portrays God as faithful and forgiver of sins, “God’s righteousness was depicted in that God was faithful in granting forgiveness to whoever did quod in se est, and those who fail to observe repentance were condemned.” Luther encountered problems in justifying the righteousness of God. He believed that humanity is sinful and required special divine intervention to earn the righteousness of God. To Luther, the concept of the righteousness of God was a mere punishment and condemnation. pg119. In condemnation, a quick look-out can be seen from the excommunication and condemnation of Martin Luther in Rupp and Drewery.

McGath tries to let the reader understand that the concept of justification by faith seems hard to understand not because of its nature, but because people do not know the meaning of faith and do not have faith itself. As Luther puts it, justification allows God to be active while human beings are passive in this case, “In justification, God is active, and humans are passive. The phrase “justification by grace through faith” brings out the meaning of the doctrine more clearly: the justification of the sinner is based upon the grace of God, and is received through faith.”pg122. Therefore, for reformers, justification meant salvation, faithfulness to God and believes in His merciful promises.