Best 79 of Reformation quotes - MyQuotes
In the wake of the Reformation, it was the Bible that reorganized Europe as modern nation-states. Developing vernaculars through Bible translation was only the first step towards linguistic nation-states. The Bible also provided the theological justification for fighting to build independent nation/states such as Holland.
A conservative is someone who believes in reform. But not now.
For Christians to influence the world with the truth of God's Word requires the recovery of the great Reformation doctrine of vocation. Christians are called to God's service not only in church professions but also in every secular calling. The task of restoring truth to the culture depends largely on our laypeople. To bring back truth, on a practical level, the church must encourage Christians to be not merely consumers of culture but makers of culture. The church needs to cultivate Christian artists, musicians, novelists, filmmakers, journalists, attorneys, teachers, scientists, business executives, and the like, teaching its laypeople the sense in which every secular vocation-including, above all, the callings of husband, wife, and parent--is a sphere of Christian ministry, a way of serving God and neighbor that is grounded in God's truth. Christian laypeople must be encouraged to be leaders in their fields, rather than eager-to-please followers, working from the assumptions of their biblical worldview, not the vapid clichés of pop culture.
It is not the prisoners who need reformation, it is the prisons.
God wants the church to become the initiator of the reformation and changes in the society
[Martin Luther's] understanding of grace-based faith versus works-based faith was more than a personal revelation; it informed his entire rebellion against the church. After all, if human beings couldn't possibly earn salvation by their good works, if human beings had no righteousness of their own and were entirely dependent on Christ for their salvation and hope, where, then, did that leave good works like pilgrimages and fasting? Where did that leave the notion of purgatory? Where did that leave the monastic vows of poverty, obedience, and chastity? Where did that leave the pope, with his sales of indulgences, and the priests, doling out penance in the confessionals? Luther came to believe that the church to which he had dedicated his life was built on sand, and each abuse, each indulgence, added an unsustainable weight to the structure. In his eyes, Romans 1:17 obliterated the very foundation of the Roman Catholic Church.
If during the Reformation you were a Catholic who lived in a part of Germany in which Lutheranism was the ascendant religion and the ruler of the province or the region was Lutheran, to stay a Catholic, you either had to be a dissenter or you had to leave.
Augustine is so wholly with me, that if I wished to write a confession of my faith, I could do so with all fullness and satisfaction to myself out of his writings.
The church should become a place of regeneration and reformation
… Protestantism and Calvinism, while giving expression to a new feeling of freedom, at the same time constituted an escape from the burden of freedom
The central thesis of Surnaturel, then, is that, neither in patristic nor in medieval theology, and certainly not in Thomas Aquinas, was the hypothesis ever entertained of a purely natural destiny for human beings, something other than the supernatural and eschatological vision of God. There is only this world, the world in which our nature has been created for a supernatural destiny. Historically, there never was a graceless nature, or a world outside the Christian dispensation. This traditional conception of human nature as always destined for grace-given union with God fell apart between attempts, on the one hand, to secure the sheer gratuitousness of the economy of grace over against the naturalist anthropologies of Renaissance humanism and, on the other hand, resistance to what was perceived by Counter-Reformation Catholics as the Protestant doctrine of the total corruption of human nature by original sin. The Catholic theologians, who sought to protect the supernatural by separating it conceptually from the natural, facilitated the development of the humanism which flowered at the Enlightenment into deism, agnosticism and ultimately atheism. The conception of the autonomous individual for which the philosophers of the Age of Reason were most bitterly criticized by devout Catholics was, de Lubac suggested, invented by Catholic theologians. The philosophers which broke free of Christianity, to develop their own naturalist and deist theologies, had their roots in the anti-Protestant and anti-Renaissance Catholic Scholasticism of the late sixteenth and early seventeenth centuries.
Reformation, like education, is a journey, not a destination
Enlighten yourself and then enlighten the world
The reformation of society and restoration of spirituality should be our goal as Christians
It is well known that Pentecost reverses Babel. The people who built the tower of Babel sought to make a name, and a unity, for themselves. At Pentecost, God builds his temple, uniting people in Christ. Unity – interpretive agreement and mutual understanding – is, it would appear, something that only God can accomplish. And accomplish it he does, but not in the way we might have expected. Although onlookers thought that the believers who received the Spirit at Pentecost were babbling (Acts 2:13), in fact they were speaking intelligibly in several languages (Acts 2:8-11). Note well: they were all saying the same thing (testifying about Jesus) in different languages. It takes a thousand tongues to say and sing our great Redeemer’s praise. Protestant evangelicalism evidences a Pentecostal plurality: the various Protestant streams testify to Jesus in their own vocabularies, and it takes many languages (i.e. interpretive traditions) to minister the meaning of God’s Word and the fullness of Christ. As the body is made up of many members, so many interpretations may be needed to do justice to the body of the biblical text. Why else are there four Gospels, but that the one story of Jesus was too rich to be told from one perspective only? Could it be that the various Protestant traditions function similarly as witnesses who testify to the same Jesus from different situations and perspectives?
Repentance is a 180 degree turn, whereas Reformation is only a 90 degree turn.
Since then your sere Majesty and your Lordships seek a simple answer, I will give it in this manner, neither horned nor toothed. Unless I am convinced by the testimony of the Scriptures or by clear reason (for I do not trust either in the pope or in councils alone, since it is well known that they have often erred and contradicted themselves), I am bound by the Scriptures I have quoted and my conscience is captive to the Word of God. I cannot and I will not recant anything, since it is neither safe nor right to go against conscience. May God help me. Amen." (Reply to the Diet of Worms, April 18, 1521)
John Nelson Darby
The Reformation did not directly touch the question of the true character of God's church.
The Reformation meant more than just a change in humanity's relationship with God. By eliminating the confessional, it warned people that henceforth they would have to walk on their own two feet and would have to take responsibility for the consequences of their own decisions.
Ich halte nichts von dem Satz, Islam und Islamismus hätten nichts miteinander zu tun. Ich halte auch nichts von apologetischen Sätzen, wie wir sie nach den Anschlägen von Paris wieder gehört haben, diese Anschläge hätten mit dem Islam nichts zu tun. Denn die Extremisten berufen sich schließlich auf kein anderes Buch als auf den Koran. Es gibt innerhalb der islamischen Theologie eine Bandbreite an Positionen – von friedlichen, menschenfreundlichen bis hin zu menschenverachtenden, gewalttätigen Haltungen. Die eigentliche Frage ist, warum sich einige Menschen auf die humanen Aspekte der 1400-jährigen Ideen-Geschichte des Islam beziehen und andere auf die grausamen. Die andere Frage ist, wie wir die offenen, menschenfreundlichen Positionen stärken können. Es ist ein Verdrängungsmechanismus, zu behaupten, die Gewalt, die wir erleben, habe nichts mit dem Islam zu tun. Es ist das Ausweichen vor einer kritischen Auseinandersetzung mit den Teilen der islamischen Tradition, die längst überholt sind. Die islamische Theologie muss sich dieser Auseinandersetzung stellen.
Revolutions arise from obstinacy. People are dissatisfied with what they are told and they develop new ideas.
The Renaissance was the culture of a wealthy and powerful upper class, on the crest of the wave which was whipped up by the storm of new economic forces. The masses who did not share the wealth and power of the ruling group had lost the security of their former status and had become a shapeless mass, to be flattered or to be threatened—but always to be manipulated and exploited by those in power. A new despotism arose side by side with the new individualism. Freedom and tyranny, individually and disorder, were inextricably interwoven. The Renaissance was not a culture of small shopkeepers and petty bourgeois but of wealthy nobles and burghers. Their economic activity and their wealth gave them a feeling of freedom and a sense of individually. But at the same time, these same people had lost something: the security and feeling of belonging which the medieval social structure had offered. They were more free, but they were also more alone. They used their power and wealth to squeeze the last ounce of pleasure out of life; but in doing so, they had to use ruthlessly every means, from physical torture to psychological manipulation, to rule over the masses and to check their competitors within their own class. All human relationships were poisoned by this fierce life-and-death struggle for the maintenance of power and wealth. Solidarity with one's fellow man—or at least with the members of one's own class—was replaced by a cynical detached attitude; other individuals were looked upon as "objects" to be used and manipulated, or they were ruthlessly destroyed if it suited one's own ends. The individual was absorbed by a passionate egocentricity, an insatiable greed for power and wealth. As a result of all this, the successful individual's relation to his own self, his sense of security and confidence were poisoned too. His own self became as much an object of manipulation to him as other persons had become. We have reasons to doubt whether the powerful masters of Renaissance capitalism were as happy and as secure as they are often portrayed. It seems that the new freedom brought two things to them: an increased feeling of strength and at the same time an increased isolation, doubt, scepticism, and—resulting from all these—anxiety. It is the same contradiction that we find in the philosophical writings of the humanists. Side by side with their emphasis on human dignity, individuality, and strength, they exhibited insecurity and despair in their philosophy.
Lailah Gifty Akita
Truly, these times of ignorance God overlook, but now he commanded all men everywhere to repent." Acts 17: 30
This division is not one by religious affiliation, rather it separates the extremists and the peace-loving people. Therefor I'm optimistic: now a humanistic Islam is getting shaken awake. Moderate Islam needs now to finally break cover and explain how to deal with the violence-glorifying parts of the Quran. The (psychological) repression that this has nothing to do with our belief doesn't work anymore. We have to face this challenge.
Beating yourself up over every perceived mistake is the work of an internal abuser who must be restrained and reformed.
Alister E. Mcgrath
The teaching authority of the magisterium had been seriously weakened through the obvious difficulties raised for such a concept of authority by the Great Schism, with the result that, in the absence of any magisterial guidance, theological opinions became confused with catholic dogma...Accompanying this erosion of the teaching authority of the church was an apparent disinclination (whether through unwillingness or inability) on the part of the magisterium to take decisive forcible action to suppress opinions of which it disapproved.
They say I am a reformer. They say wrong: for I have long since given up any such chimerical idea, as that of being able to make men happier who are wicked and miserable by prescription. Withdrawing, therefore, from any such Utopian and hopeless attempt, I believed the best thing I could do was, to relieve, where I could, individual distress, and to lighten the chains that villany often imposes on simplicity under the name of law. In this I have done some good, and what else ought a man to do on this earth?
Any attempt to “cover everything” would succeed only in producing a completely unmanageable mountain of data. Indeed, in proportion to its increase, which has been enormous in the past half century, the sheer volume of historical scholarship—what Daniel Lord Smail has recently called “the inflationary spiral of research overproduction, coupled with an abiding fear of scholarly exposure for not keeping up with one’s field”—paradoxically militates against comprehension of the past in relationship to the present. A different approach is needed if we are to avoid being overwhelmed by specialized scholarship, the proliferation of which tends to reinforce ingrained assumptions about historical periodization that in turn hamper an adequate understanding of change over time.
I've recovered my tenderness by long looking; I'm a Socrates of small fury. The waves bends with the fish. I'm taught As water teaches stone. Believe me, extremest oriole, I can hear light on a dry day. The world is where we fling it; I'm leaving where I am.
Paradoxically, the reformed churches embraced the criminalization of sin and shifted towards individualism as a means of freeing people from the onerous demands of the Church. The Church unwittingly propelled Western society into secularism and inaugurated the immanent frame, which remains our primary mindset in the West. Jesus endeavored to free people from a centralized, hierarchical, religious system of laws that benefited the few. As the Church became a principality, it created just such a system.
Ralph Waldo Emerson
A great licentiousness treads on the heels of a reformation.
Revolution? Really, Ono! The communists want a revolution. We want nothing of the sort. Quite the opposite, in fact. We wish for a restoration.
Michael Bassey Johnson
A true leader leads for the sake of love and his knowledge of the path, a bad leader redirects his followers to the path of destruction.
Every reformation ruins somebody.
Scholars have argued that without humanism the Reformation could not have succeeded, and it is certainly difficult to imagine the Reformation occurring without the knowledge of languages, the critical handling of sources, the satirical attacks on clerics and scholastics, and the new national feeling that a generation of humanists provided. On the other hand, the long-term success of the humanists owed something to the Reformation. In Protestant schools and universities classical culture found a permanent home. The humanist curriculum, with its stress on languages and history, became a lasting model for the arts curriculum.
Lailah Gifty Akita
The more we accept the holy gospel of Christ Jesus , the more we know God's grace.
God once spoke through the mouth of an ass. I will tell you straight what I think. I am a Christian theologian and I am bound not only to assert, but to defend the truth with my blood and death. I want to believe freely and be a slave to the authority of no one, of a council, a university, or pope. I will confidently confess what appears to me to be true whether it has been asserted by a Catholic or a heretic, whether it has been approved or reproved by a council." - Martin Luther (book: "Here I Stand")
Wishes don’t change the world. Only actions will do that job.
The common Calvinist experience of life as a refugee, or of being part of a host community that received refugees, led to lasting international connections between individuals and communities...As churches became established in Switzerland, the Palatinate, Scotland, England and Bearn, and the churches in the Netherlands, France, Hungary and Poland battled for legal recognition and survival, princely courts, noble houses, universities and colleges also became locations for interactions between many Calvinists. Theologians, clergy, students, booksellers, merchants, diplomats, courtiers and military officers became involved in networks of personal contacts, correspondence, teaching and negotiation.
The Gospel is not reformation, decoration or renovation. It is liberation.
Lo! my God, without merit on my part, of His pure and free mercy, has given to me (an unworthy, condemned, and contemptible creature) all the riches of justification and salvation in Christ. For such a Father then, who has overwhelmed me with these inestimable riches of His, why should I not freely, cheerfully, with my whole heart and with an eager will, do all that I know will be pleasing to Him, and acceptable in His sight? I will therefore give myself, as a sort of Christ, to my neighbor, as Christ has given Himself to me; and will do nothing in this life, except what I see will be needful, advantageous, and wholesome for my neighbor, since by faith I abound in all good things in Christ.
The church and every Christian are individually responsible for the reformation of the country
Here I stand, so help me God, I can do no other. With the greater consciousness of the issues involved comes a lesser assurance that an alternative is possible.
Johnnie Dent Jr.
The real church is comprised of a long list of "formers" who collectively work together for world reform.
From generation to generation, America should never be the same country.
Manifest in this trade (commercial sale of indulgences via bankers) at the same time was a pernicious tendency in the Roman Catholic system, for the trade in indulgences was not an excess or an abuse but the direct consequence of the nomistic degradation of the gospel. That the Reformation started with Luther’s protest against this traffic in indulgences proves its religious origin and evangelical character. At issue here was nothing less than the essential character of the gospel, the core of Christianity, the nature of true piety. And Luther was the man who, guided by experience in the life of his own soul, again made people understand the original and true meaning of the gospel of Christ. Like the “righteousness of God,” so the term “penitence” had been for him one of the most bitter words of Holy Scripture. But when from Romans 1:17 he learned to know a “righteousness by faith,” he also learned “the true manner of penitence.” He then understood that the repentance demanded in Matthew 4:17 had nothing to do with the works of satisfaction required in the Roman institution of confession, but consisted in “a change of mind in true interior contrition” and with all its benefits was itself a fruit of grace. In the first seven of his ninety-five theses and further in his sermon on “Indulgences and Grace” (February 1518), the sermon on “Penitence” (March 1518), and the sermon on the “Sacrament of Penance” (1519), he set forth this meaning of repentance or conversion and developed the glorious thought that the most important part of penitence consists not in private confession (which cannot be found in Scripture) nor in satisfaction (for God forgives sins freely) but in true sorrow over sin, in a solemn resolve to bear the cross of Christ, in a new life, and in the word of absolution, that is, the word of the grace of God in Christ. The penitent arrives at forgiveness of sins, not by making amends (satisfaction) and priestly absolution, but by trusting the word of God, by believing in God’s grace. It is not the sacrament but faith that justifies. In that way Luther came to again put sin and grace in the center of the Christian doctrine of salvation. The forgiveness of sins, that is, justification, does not depend on repentance, which always remains incomplete, but rests in God’s promise and becomes ours by faith alone.
D. R. Silva
We get called dishonoring for pointing out the garbage in the church, yet nobody ever seems to think it's dishonoring that somebody put the garbage there in the first place.
Christian preachers [...] were intransigent. They, they said, were answerable to a higher power than the mere law of the land. Their eye was upon heaven. As they reminded their flocks, it was not the law of some imperial bureaucrat that mattered. It was the law of God. Anything that saved a soul – even if it did so at the expense of law, order or even the body that that soul inhabited – was an acceptable act. To attack the houses, bodies and temples of those afflicted by the ‘pagan error’ was not to harm these sinners but to help them. This was not brutality. This was kindness, education, reformation.
It is only once we stop taking everything for granted and fully open our hearts to the beauty that surrounds us that we will understand the importance of joining our hands in the construction of a better world for the people of generations to come.
You are not only responsible for what you say, but also for what you do not say