Best 79 quotes in «reformation quotes» category

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.

The church and every Christian are individually responsible for the reformation of the country

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.

The church should become a place of regeneration and reformation

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)

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 more we accept the holy gospel of Christ Jesus , the more we know God's grace.

The essential unity of the formal and material principles of the Reformation lies in the fact that to affirm that Christianity was, formally and materially, solus Christus was perceived by the Reformers ultimately to depend upon the concurrent affirmation that Christ and his benefits could be known sola scriptura.

The medieval period based its scriptural exegesis upon the Vulgate translation of the Bible. There was no authorized version of this text, despite the clear need for a standardized text that had been carefully checked against its Hebrew and Greek originals. A number of versions of the text were in circulation, their divergences generally being overlooked. It was not until 1592 than an 'official' version of the text was produced by the church authorities, sensitive to the challenges to the authority of the Vulgate by Renaissance humanist scholars and Protestant theologians.

The history of the church seems to indicate to us two positions as true, with reference to this matter,—viz. lst, That assurance of salvation has been enjoyed more fully and more generally by men who were called to difficult and arduous labours in the cause of Christ, than by ordinary believers in general; and 2dly, That this assurance, as enjoyed by such persons, has been frequently traceable to special circumstances connected with the manner of their conversion as its immediate or proximate cause. So it certainly was with the Reformers.

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.

The reformation of society and restoration of spirituality should be our goal as Christians

The real church is comprised of a long list of "formers" who collectively work together for world reform.

There is a growing disconnect between those who lead and the grass roots movements of lay mission and service. The Church remains mired in culture wars, wringing its hands over shrinking attendance, and trying to save itself by better budgeting in the wake of shrinking resources. The institutional Church of today struggles to sustain aging structures, repeatedly tries to force uniformity over unity, and desperately attempts to create diversity by legislation at conventions. The world has changed, and we are at a loss for how to respond.

The second class status of marriage became one of the principal issues in the Reformation. Martin Luther, the Augustinian friar, had barely posted his ninety-five theses on the door of the church in Wittenberg when he took himself a wife.

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.

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?

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.

To take a side against Rushdie, or to be neutral and evasive about him in the name of some vaguely sensitive ecumenical conscience, is to stand against those who try to incubate a Reformation in the Muslim world.

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.

Though the Reformation originated with the Lord's fresh move through various reformers, in a rather short time the resulting churches became institutionalized with a mixture of politics, human organization, and hierarchy.

...Turn our thoughts, in the next place, to the characters of learned men. The priesthood have, in all ancient nations, nearly monopolized learning. Read over again all the accounts we have of Hindoos, Chaldeans, Persians, Greeks, Romans, Celts, Teutons, we shall find that priests had all the knowledge, and really governed all mankind. Examine Mahometanism, trace Christianity from its first promulgation; knowledge has been almost exclusively confined to the clergy. And, even since the Reformation, when or where has existed a Protestant or dissenting sect who would tolerate a free inquiry? The blackest billingsgate, the most ungentlemanly insolence, the most yahooish brutality is patiently endured, countenanced, propagated, and applauded. But touch a solemn truth in collision with a dogma of a sect, though capable of the clearest proof, and you will soon find you have disturbed a nest, and the hornets will swarm about your legs and hands, and fly into your face and eyes. [Letters to John Taylor, 1814, XVIII, p. 484]

Truly, these times of ignorance God overlook, but now he commanded all men everywhere to repent." Acts 17: 30

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.

Und der nämliche ist gerecht und gut, der wahrhafte Gott, der selbst alles ist, wie alles er selbst ist, weil er selbst Gott, der alleinige Gott ist. Denn wie der Spiegel dem Häßlichen nicht übelgesinnt ist, weil er ihn so zeigt, wie er ist, und wie der Arzt dem Kranken nicht übelgesinnt ist, wenn er ihm sagt, daß er Fieber hat (denn der Arzt ist nicht schuld an dem Fieber, sondern er stellt das Fieber nur fest), so ist auch der Tadelnde gegen den nicht übelgesinnt, der an seiner Seele krank ist; denn er bringt die Verfehlungen nicht erst in sie hinein, sondern weist auf die vorhandenen Sünden hin, um von ähnlicher Handlungsweise abzuhalten.

What chains can hold belongs to men. The rest is Gods.

What are we going to do now?' Archbishop Albert asked. 'The Fuggers are holding a knife to our throat.' 'They are called the 'Kings of the Whores' for good reason,' said Ulrich, not waiting to be called this time. Albert sighed. 'What they purchase from the Pope, they sell for varying amounts, all paid by the Pope's flock. Moreover, they are supported by God.' 'Against the Church?' Albert raised his eyebrows. 'They house hundreds of poor in Augsburg, practically for free. They are only asked to say three prayers a day for the family of the Fuggers. A Lord's prayer, a Creed and a Hail Mary. So they pay the poor to pray for them. And God answers those prayers. So they can buy even God himself. One more reason to be on good terms with them.' Albert chuckled despite the bitterness inside.

Whatever the reason, the fact is that there was no widespread catechetical teaching for Christian children. Things were going to change. The growing awareness of the need for Christian education was one of the chief forces behind the desire in the sixteenth century to reform the rite of baptism.

Wishes don’t change the world. Only actions will do that job.

When, during and after the Reformation, the universities lost their status as so many autonomous parts of the universal church, they lost their independence correspondingly. In Protestant Europe, they came under the jurisdiction of the national churches and of the rapacious national monarchies; in Catholic Europe --although to a lesser extent--they came under the jurisdiction of the reinvigorated and consolidated Papacy, and of the sovereigns who, as in Spain and France, made royal influence over the church establishment within their realms a condition of their support for the Roman cause. The dissolution of medieval universalism meant that learning, like nearly everything else, was forced to submit to new or more rigid denominations. With the complete or partial secularization of society which followed upon the French Revolutionary era, in nearly every country except Britain, the universities were stripped of what remained of their old rights and became little better than state corporations.

A conservative is someone who believes in reform. But not now.

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.

A great licentiousness treads on the heels of a reformation.

Every reformation ruins somebody.

It is the first care of a reformer to prevent any future reformation.

It is not the prisoners who need reformation, it is the prisons.

Reform, that we may preserve.

Reformation, like education, is a journey, not a destination

The Reformation did not directly touch the question of the true character of God's church.

The Gospel is not reformation, decoration or renovation. It is liberation.

The Reformation was cradled in the printing-press, and established by no other instrument.

You are not only responsible for what you say, but also for what you do not say

There is an ongoing debate about the reform of the U.N. system.

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.

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.

...a copy of his Ninty-five Theses, a formal declaration of his arguments against indulgences. This is the document that Luther is said to have nailed to the church door in Wittenberg on October 31, 1517. If it happened at all, it was not quite as dramatic as it sounds—this was not an uncommon way to distribute pamphlets and polemics, and the Theses, written in Latin, would not have been accessible to most of the lay townspeople. But the timing—on the eve of All Saints' Day—made the challenge auspicious, and the document was soon thereafter distributed in a German translation by a local printer.

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.

Beating yourself up over every perceived mistake is the work of an internal abuser who must be restrained and reformed.

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.

Change does not surface when you are not ready to be the catalyst. Your reaction matters, not your inaction.