A Conservative Reformation
In 1871 Charles Porterfield Krauth, a Philadelphia churchman who attended conferences here in Ohio, published The Conservative Reformation and Its Theology. In this book, Krauth pointed out that Luther was not a radical. He was not out to overthrow the Church or forever change its doctrine and practice. On the contrary, Luther sought to restore earlier Christian practice and to overturn recent bad behavior and teaching such as indulgences.
Luther saw a power grab affecting the present and future of God’s people. In the 1520 treatise, Address to the Nobility of the German Nation, Luther first used the word “reform” to describe his and his colleagues’ efforts. Nobles in German became allies of Luther because leaders in the Holy Roman Empire claimed that only the pope could make final decisions and the pope’s decisions of that time were greatly affecting them and the churches in their region.
Luther called for a council to settle issues and disputes, a practice the church had used going all the way back to the Apostles (cf. Acts 15). In contrast, leaders in the Holy Roman Empire insisted that only the pope could call a council, which was a new teaching that ensured that whatever their leadership wanted, they would get.
Reformation in the Bible
A biblical basis for the Reformation comes from the various reform movements described in the Old Testament. For example, in c. 633 BC as Levites cleaned the temple, the high priest Hilkiah discovered a scroll of Scripture that earlier leaders had neglected. When they read the scroll before King Josiah, the king called together the elders of Judah and Jerusalem. The people and prophets gathered, too.
And [Josiah] read in their hearing all the words of the Book of the Covenant that had been found in the house of the Lord. And the king stood by the pillar and made a covenant before the Lord, to walk after the Lord and to keep his commandments and his testimonies and his statutes with all his heart and all his soul, to perform the words of this covenant that were written in this book. And all the people joined in the covenant. (2 Kings 23:2b–3)
“Josiah’s Reform,” as this event became known, started with rediscovery of Scripture. It involved the spiritual leadership and the lay leadership called together to the Scripture, much like the later councils of the Early Church. (Cf. the Council of Nicaea in 325, from which we have the Nicaean Creed we use on communion Sundays).
Krauth wrote about how the Reformation sought to divide between the new, less helpful doctrines and practices from the precious, longstanding doctrines and practices founded upon Scripture:
The Reformation, as Christian, accepted the old foundation; as reformatory, it removed the wood, hay, and stubble; as conservative, it carefully separated, guarded, and retained the gold, silver, and precious stones, the additions of pious human hands, befitting the foundation and temple which was to be reared upon it. (Krauth, p. viii; cf. 1 Corinthians 3:12–15)
Reformation at Emmanuel
As we celebrate the Reformation, we continue the careful, Scripture-based practices of our forebearers at Emmanuel. Whenever we make substantial changes at Emmanuel, we follow what I call “the vestry process.” We discuss changes among the elders and the vestry members, gain the approves of good counsel, and then proceed to make changes as agreed and needed. The consequences of this process get presented to our Emmanuel members and voters through the newsletter and our annual meeting. This conservative reform in the church helps hold our congregation together while respecting the need to adjust our mission and ministry, in keeping with the Scriptures.
I look forward to celebrating the Reformation with you on Sunday, October 25th. At 12:30 we will have Reformation Dinner together in Sutorius Hall and a brief presentation from the history of the Reformation. Rejoice with us as we remember the blessings of good counsel and the Conservative Reformation!
