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maintained the earlier arrangement of the collegiality of the bishops. While it
honored the Bishop of Rome as the chief bishop, it considered his authority was
limited to his own region, and it looked to the Patriarch of Constantinople as its
leader. The Western Church, on the other hand, came to attribute to the Bishop
of Rome more and more authority.
Eventually, in 1054, the two churches excommunicated one another. The
Eastern Church is now referred to as the Orthodox Church, the Western Church
as the (Roman) Catholic Church.
Although there are many minor differences of spirit and emphasis, the two
Churches teach essentially the same doctrines. Both adhere to the seven Sacra-
ments and to the Nicene Creed (with the exception of one phrase about the Holy
Spirit). The worship of both centers on the Eucharist. The decisive differences
are in organization and authority. The split between them is not termed heresy,
but schism.
The Germanic tribes and the Middle Ages
Roman Christianity contained elements which emphasized both the merit
of the individual and the unmerited grace of God. It could be described as hold-
ing a certain balance between saviorist and Palagian tendencies. In the course of
the fourth and fifth centuries, however, the western Roman Empire collapsed.
Northern Europe was inhabited by Germanic tribes, many of whom migrated
into the Roman territories, took over the reins of power, and became Christians.
This admixture of Germanic culture changed the character of Western Christi-
anity profoundly.
One effect was to emphasize even more strongly the sacramental aspects of
Christianity. In addition to the seven Sacraments properly so called, many other
rituals of a quasi – sacramental nature, called “sacramentals”, were added, such
as the veneration of relics, pilgrimages to distant shrines, and the practice of in-
dulgences. (An indulgence is a promise that, in return for certain prayers or
good deeds, God will lessen the punishment inflicted after death.) The general
effect of this was to give a greater role in the Christian life to the virtuous ac-
tions and the merit of the individual, rather than the unmerited grace and mercy
of God. In medieval Christianity Pelagian tendencies became more manifest.
The Reformation: Luther and Calvin
In 1517 Martin Luther (1483–1546) raised the standard of protest against
this development. Inaugurating a movement that swept through northern Europe,
he cast off the authority of the Catholic Church. Previous individuals who had
attempted that had run afoul of the political power of the Catholic Church and
had typically lost their lives, but Luther succeeded in obtaining the support of a
German prince, who protected him. John Calvin (1509–1564) developed a re-
20
lated viewpoint in a more systematic fashion, making explicit some assumptions,
which Luther had made tacitly. Calvin was able to convert the independent Swiss
city of Geneva to his views, which gave him the political protection he needed.
While there are important differences between the two on secondary matters,
their main doctrines are very similar, and amount essentially to a strict interpreta-
tion of the faith that it is God who saves us, and not we ourselves.
Salvation by grace alone. We are saved, not by our own actions, however
virtuous, nor by actions of other men, such as the priests of the Church, but only
by the grace and mercy of God, which is entirely undeserved. Human beings con-
tribute nothing to their own salvation. This view involves a doctrine of predestina-
tion: since the decision whether a particular individual will be saved or damned
rests entirely with God, and in no way depends on the individual’s behavior, the
individual’s fate must have been decided even before the person was born.
Nature and reason are corrupt. No human activity can be of help toward
salvation because human nature has been corrupted by Adam’s sin. In conse-
quence of this corruption, every human being is condemned by God as a sinner.
This corruption extends not only to our moral character but also to our reason,
which is of no avail for salvation. Whereas the Catholic tradition has assumed,
for example, that we could know through rational argument that God exists, the
view of the Reformers was that this is possible. We can come to know God ef-
fectively only through his revelation of himself to us.
The grace of God comes only through Jesus Christ because of the incar-
nation, death, and resurrection of the Son of God, God overlooks the corruption
men have inherited from Adam, forgives the sin of those destined for salvation,
and bestows righteousness on them. Jesus Christ and he alone is the savior of
mankind.
Salvation by faith alone. The grace or mercy of God of given to the indi-
vidual through faith. Our first obligation is to believe in God’s mercy. Having
faith in God means, for the Reformers, in the first place having confidence in His
compassion, and only secondarily signifies an intellectual assent to the doctrines
of Christianity – which is what it primarily means for the Catholic tradition.
Certainty of salvation: According to Catholic doctrine, we can never be
certain in this life that we will attain salvation, since it is always possible for us
to reject God’s grace, and to sin. According to Luther and Calvin, by contrast,
we cannot reject God’s grace if it is once given, otherwise God would not be
sovereign. While only God knows with certainty who has been destined for sal-
vation and who for damnation, there are powerful signs or indications that we
have been saved that may be available to us. The first of these is just the fact
that we have faith in Christ. Later Puritans saw other signs in the blessings of
God bestowed in this life, such as material prosperity.
maintained the earlier arrangement of the collegiality of the bishops. While it lated viewpoint in a more systematic fashion, making explicit some assumptions, honored the Bishop of Rome as the chief bishop, it considered his authority was which Luther had made tacitly. Calvin was able to convert the independent Swiss limited to his own region, and it looked to the Patriarch of Constantinople as its city of Geneva to his views, which gave him the political protection he needed. leader. The Western Church, on the other hand, came to attribute to the Bishop While there are important differences between the two on secondary matters, of Rome more and more authority. their main doctrines are very similar, and amount essentially to a strict interpreta- Eventually, in 1054, the two churches excommunicated one another. The tion of the faith that it is God who saves us, and not we ourselves. Eastern Church is now referred to as the Orthodox Church, the Western Church Salvation by grace alone. We are saved, not by our own actions, however as the (Roman) Catholic Church. virtuous, nor by actions of other men, such as the priests of the Church, but only Although there are many minor differences of spirit and emphasis, the two by the grace and mercy of God, which is entirely undeserved. Human beings con- Churches teach essentially the same doctrines. Both adhere to the seven Sacra- tribute nothing to their own salvation. This view involves a doctrine of predestina- ments and to the Nicene Creed (with the exception of one phrase about the Holy tion: since the decision whether a particular individual will be saved or damned Spirit). The worship of both centers on the Eucharist. The decisive differences rests entirely with God, and in no way depends on the individual’s behavior, the are in organization and authority. The split between them is not termed heresy, individual’s fate must have been decided even before the person was born. but schism. Nature and reason are corrupt. No human activity can be of help toward salvation because human nature has been corrupted by Adam’s sin. In conse- The Germanic tribes and the Middle Ages quence of this corruption, every human being is condemned by God as a sinner. Roman Christianity contained elements which emphasized both the merit This corruption extends not only to our moral character but also to our reason, of the individual and the unmerited grace of God. It could be described as hold- which is of no avail for salvation. Whereas the Catholic tradition has assumed, ing a certain balance between saviorist and Palagian tendencies. In the course of for example, that we could know through rational argument that God exists, the the fourth and fifth centuries, however, the western Roman Empire collapsed. view of the Reformers was that this is possible. We can come to know God ef- Northern Europe was inhabited by Germanic tribes, many of whom migrated fectively only through his revelation of himself to us. into the Roman territories, took over the reins of power, and became Christians. The grace of God comes only through Jesus Christ because of the incar- This admixture of Germanic culture changed the character of Western Christi- nation, death, and resurrection of the Son of God, God overlooks the corruption anity profoundly. men have inherited from Adam, forgives the sin of those destined for salvation, One effect was to emphasize even more strongly the sacramental aspects of and bestows righteousness on them. Jesus Christ and he alone is the savior of Christianity. In addition to the seven Sacraments properly so called, many other mankind. rituals of a quasi – sacramental nature, called “sacramentals”, were added, such Salvation by faith alone. The grace or mercy of God of given to the indi- as the veneration of relics, pilgrimages to distant shrines, and the practice of in- vidual through faith. Our first obligation is to believe in God’s mercy. Having dulgences. (An indulgence is a promise that, in return for certain prayers or faith in God means, for the Reformers, in the first place having confidence in His good deeds, God will lessen the punishment inflicted after death.) The general compassion, and only secondarily signifies an intellectual assent to the doctrines effect of this was to give a greater role in the Christian life to the virtuous ac- of Christianity – which is what it primarily means for the Catholic tradition. tions and the merit of the individual, rather than the unmerited grace and mercy Certainty of salvation: According to Catholic doctrine, we can never be of God. In medieval Christianity Pelagian tendencies became more manifest. certain in this life that we will attain salvation, since it is always possible for us to reject God’s grace, and to sin. According to Luther and Calvin, by contrast, The Reformation: Luther and Calvin we cannot reject God’s grace if it is once given, otherwise God would not be In 1517 Martin Luther (1483–1546) raised the standard of protest against sovereign. While only God knows with certainty who has been destined for sal- this development. Inaugurating a movement that swept through northern Europe, vation and who for damnation, there are powerful signs or indications that we he cast off the authority of the Catholic Church. Previous individuals who had have been saved that may be available to us. The first of these is just the fact attempted that had run afoul of the political power of the Catholic Church and that we have faith in Christ. Later Puritans saw other signs in the blessings of had typically lost their lives, but Luther succeeded in obtaining the support of a God bestowed in this life, such as material prosperity. German prince, who protected him. John Calvin (1509–1564) developed a re- 19 20
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