Long Before Luther - By Nathan Busneitz

Long Before Luther by Nathan Busenitz is book that examines history to demonstrate that the concepts of Salvation by faith alone, through grace alone…etc. were not invented by people like Martin Luther and John Calvin in the 16th Century, as some have claimed.  Rather these concepts are very old, coming from the Scriptures themselves. As the subtitle of this book indicates, this book traces "the heart of the Gospel from Christ to the Reformation".

The book is divided into four parts, part one is, "The Reformers and Justification", which examines what the Reformers believed and where they discovered those beliefs in the Bible.  

Part Two deals with the "Church Before Augustine". "The Reformers looked primarily to Scripture to establish their understanding of justification by grace through faith alone, yet they also claimed secondary affirmation for their position from the writings of Christian leaders throughout church history."  This section examines the beliefs of the early church (I don't feel comfortable/Biblical calling them "Fathers") in regard to justification by grace through faith apart from works, the forensic nature of justification, distinction between justification and sanctification and the imputation of Christ's righteousness.

Part Three, "Augustine and Justification". This gives a close look at Augustine's beliefs regarding salvation.  There is a whole section devoted to this because "The Reformers looked to Augustine more than any other church father in their defense of the doctrine of salvation by grace."

Part 4 "The Church After Augustine" examines the beliefs of Christians who came in between Augustine and Luther.  

Though I think this is a very useful and well written work, I think that there is a more pressing issue in the church today, and that is an elevating the 'Reformers' too much.  Actually, when I first decided to review this book, I was hoping that it was a critique of the near worshipful attitude of the reformers that many, in the church, particularly those who call themselves 'reformed', seem to possess.  It's no wonder that people think the Reformation was the starting point for the 'doctrines of Grace', many professing Christian act as though the 'fullness of time' climaxed at the Reformation, that the faith we hold to originated at that time.  And I critique myself when I say this.  When I was younger I loved learning about the 'Reformers', tended to 'hero-worship' them, and what they taught, and collected quotes from them.  At one point I ended up in a debate with an 'Arminian', over salvation/election,  and he wanted me to stop using quotations by Luther, Calvin and other Christians and just debate by using the Scriptures themselves. I think that that was really helpful to me. And, in thinking back on it, it's rather embarrassing to think how I must have looked, appealing to the writings of many Christians to support my point, rather than primarily using the Bible as the sole authority. Rather than pointing people to the Reformation we should point back to the Formation.  I'm not against the reformers and still admire God's work in and through them, but I think we really should start watching ourselves and make sure that we deal with any 1 Corinthians 3 scenarios. 

But I still like this book. Busenitz does an excellent job in giving written proofs that the 'doctrines of grace' were not invented by the Reformers.  If anyone is struggling with an idea like that I would recommend this book. It's not very long, but it is quite a solid defense of the unoriginality of the Reformers.  When it comes to salvation we don't want to be original, we want to be right in our belief - our eternal souls are at stake!

Many thanks to the folks at MP Newsroom for sending me a free review copy of this book! (My review did not have to be favorable).

My Rating 5 out of 5 Stars
*****

This book may be purchased at Amazon.com and Christianbook.com 

God With Us - By Glenn r. Kreider

I was talking with one of my uncles some months ago and he was lamenting the lack of good Christian books out there, pointing out that the only good 'Christian' books are the ones that lead you to read the Bible itself instead of more books about the Bible. God with Us: Exploring God's Personal Interactions with His People Throughout the Bible by Glenn R. Kreider is one such book.  I don't believe that I had heard of this book before, or at least if I had it didn't catch my attention at the time.  A friend gave it to me and I ended up being very pleased with it.

In the book, Kreider focuses upon the humility of God.  He goes through the different periods of Biblical history pointing out many instances of God's graciousness towards mankind.  I'll list some particular snippets that I found fascinating:

First, in his section on Abraham Kreider points out that God could have responded in anger for Abraham's asking how he would know that he will gain possession of the land (instead of just accepting that it would happen), but He didn't, "God's response is compassionate, gracious and kind.  He cuts a covenant with Abram.…..The covenant does not make the promises of God more secure, but it does give Abram something he knows and understands." God didn't have to make a covenant at all, but He graciously did so.  And despite Abraham's flaws, God condescends to be known as the God of Abraham, Isaac and Jacob (who also were very flawed).

 Later on, in His call to Moses God condescends to answer Moses' objections to being chosen to lead his people out of Egypt, and has already provided a helper for Moses in the person of Aaron - This made me realize too that God could have made Aaron the leader of His people.  But even though Moses objected so much, God graciously still used Moses. 

And then of course, the amazing condescension of God to send His Son to earth as a human being….and as an infant, not an adult. Kreider says that for a while he had a hard time with the account given by Luke of when Jesus was 12 years old and deliberately stays behind in Jerusalem when His parents leave for home - in particular, Mary's apparently frustrated response towards Him, "My Son, Why have you treated us like this?..."   How could she dare do that seeing that she had been told beforehand that Jesus was "the Son of God"? And then he explains that his conclusion, " "Anyone who was in the presence of God in the flesh would recognize his deity, I thought.  I Now believe that this story reveals to us that Jesus' deity was well concealed.  Apparently, the difference between Jesus and her other children was not as obvious to Mary as I had thought.  Jesus never sinned, never rebelled against her; he never behaved in a depraved way."  He goes on to explain that, in a way, Jesus was, as it were, 'immature'(not meaning to indicate that Christ's action in staying behind was immature).  In other words, He still grew in wisdom, as that chapter points out, though in the process of growing in wisdom/'maturing'  He never sinned. And so Mary apparently had trouble perceiving His divinity because of this, despite having seen His perfect goodness.  I thought that was an interesting point. 

I also loved the concept that God has condescended to have His Son be in human form forever, "he humbles himself by adding to his complete deity complete humanity, not temporarily but permanently."  And not only this, but that Christ will be with His people forever on the new earth,  "The hope of redeemed humanity is not heaven but earth.  Heaven is a temporary home until the day of resurrection, when heaven will come down to earth and the God of heaven will make the earth his home (Rev. 21:3).  When the work of redemption is completed, the triune God will condescend to dwell eternally on this planet."

All in all I thought that it was quite thought provoking.  There were some things (as in any book other than the Bible) that bothered me a bit: such as Kreider's stating that, ""Although sin and rebellion will continue, God promises never to respond as harshly as he did in the flood." - I guess that he doesn't think that the future judgments to come upon the earth are not that bad? That confused me - especially as he says that he is premillennial.  And then he says that "Since the Scriptures testify about Jesus, any reading that fails to hear Jesus, any interpretation that fails to elevate Jesus, and any bible study that fails to focus on Jesus is incorrect and worthy of judgment." But what if certain passages elevate God the Father? What if they focus upon Him and not upon Christ…or what if they focus upon the Trinity as a whole? * Sigh*….. 

But I still liked the book.  Kreider does a good job of pointing out this other attribute of God, humility, that we ought to emulate, and that we will emulate because we have God- The Holy Spirit living inside of us.  It makes you want to take another look at the Bible with, not necessarily a new perspective, but with a heightened desire to notice God's condescension and humility towards humanity  that is revealed therein.  

Some of the websites where this book may be purchased are Christianbook.com and Amazon.com

My Rating:  5 out of 5 Stars *****

Merle D'Aubigne's History of the Reformation in the Time of Calvin

If you liked The History of the Reformation in the Sixteenth Century, you'll be as excited as I was at finding out that there is a sequel, and a long sequel at that(8 Volumes). "The History of the Reformation in the Time of Calvin". The sad thing is that Merle D'Aubigne didn't live long enough to finish it. But he did get a lot done. In this history, we'll return to France, Germany, Switzerland and visit some new places, including: England, Scotland, Italy, Spain and Geneva.

What do you think of when you think of Geneva in connection with the Reformation? Calvin? The Geneva Bible? What about a fight for a Republic based on a constitution? That is where D'aubigne begins this work. Calvin isn't even at Geneva yet, nor has it been reformed. There is an evil bishop trying to gain control over the Republic, and there are disputes between the liberals and conservatives about giving up their liberties. If you find the History of the American Revolution interesting, then you might find this fight of Genevese to keep their political liberties interesting. In the midst of this violent political struggle in Geneva, the Gospel beings to enter and do its work among the people. Calvin doesn't come for quite a while, and even when he does, he his ejected from the city only to return later.

"What was the soul of the Reformation ? Truly, salvation by faith in Christ, who died to save - truly, the renewal of the heart by the word and the Spirit of God. But side by side with these supreme elements, that are found in all the Reformations, we meet with the secondary elements that have existed in one country and not in another. What we discover at Geneva may possibly deserve to fix the attention of men in our own days: the characteristic of the Genevese Reform is liberty.

If the empire of Charles V. Was the largest theatre in modern history, Geneva was the smallest. In the one case we have a vast empire, in the other a microscopical republic. But the smallness of the theatre serves to bring out more prominently the greatness of the actions: only superficial minds turn with contempt form a sublime drama because the stage is narrow and the representation void of pomp. To study great things in the small is one of the most useful exercises. What I have in view - and this is my apology - is not to describe a petty city of the Alps, for that would not be worth the labor; but to study in that city a history which is in the main a reflection of Europe, - of its sufferings, its struggles, its aspirations, its political liberties, and its religious transformations...

It is in this small republic that we find men remarkable for their devotion to liberty, for their attachment to law, for the boldness of their thoughts, the firmness of their character, and the strength of their energy. In the sixteenth century, after a repose of some hundreds of years, humanity having recovered its powers, like a field that had long lain fallow, displayed almost everywhere the marvels of the most luxuriant vegetation. Geneva is indeed the smallest theatre of this extraordinary fermentation; but it was not the least in heroism and grandeur, and on that ground alone it deserves attention."

We will also reencounter William Farel and follow him in his perilous mission to preach the Gospel in Switzerland and thence to Geneva. We'll meet again with Marguerite De Navarre, and see her struggle with trying to support the preaching of the Gospel and yet please her brother the King of France at the same time. As D'Aubigne points out in contrasting Calvin and Marguerite, "while Calvin desires truth in the Church above all things, Margaret clings to the preservation of its unity, and thus becomes a noble representative of a system still lauded by some protestants - to reform the Church without breaking it up: a specious system, impossible to be realized." You'll be taken back in time to the beginnings of the preaching of the Gospel in England, Ireland and Scotland. And then go back to the Sixteenth century and see the King of England, his troubles with divorcing his wife Catherine, marrying Anne, her subsequent execution, the break with the Catholic Church...etc. D'aubigne will peak in at Luther and Melanchthon here and there too.

All in all it is just as good as his former work, and introduces more obscure, yet interesting, characters I had never heard of before.

Here are the links to the free versions:  Volume 1  Volume 2  Volume 3  Volume 4  Volume 5  Volume 6  Volume 7  Volume 8

J. H. Merle D'aubigne's 'History of the Reformation in the Sixteenth Century'

Jean Henri Merle D'aubigne's History of the Reformation in the Sixteenth Century is an excellent resource for anyone who wishes to know more about the Reformation.  It is a long read (5 volumes), but worth the effort and time.  In these books D'aubigne takes you on a trip through reformation history, visiting Germany, France, England... etc. He doesn't simply move through one country, finish it and then move on to the next, he visits countries again and again.  First he will take you to Germany, stay there for a little while, and then he'll say something like "let us leave Luther a captive at the Wartburg and go see what is happening in Switzerland".  After dealing with Switzerland he comes back to Germany and catches up on what is happening there, leave again, come back, and so on. And instead of merely recounting events,"this happened and then that happened", he'll often take you into, as it were, the different scenes in  history, bringing 'to life' the different characters.  For instance, when Luther is called to Augsburg to recant, you get to see and hear(or rather imagine while reading) Cardinal Cajetan ranting and yelling at Luther, Luther standing before him, very frustrated, trying to reply, finally getting some words in and trapping Cajetan with his own argument. Furthermore, D'aubigne uses several letters from the reformers, enemies of the reformers and their friends, and quotes historical documents, such as the Papal Bull, the 95 Theses and Tetzel's Theses, to help 'transport' you into history.

Perhaps the thing I like best about this historical work is that D'aubigne aims to show "God in History".  He always acknowledges the sovereignty of God, that the events that he recounts are ordained, decreed, by God.

  Here are some excerpts from one of his introductions:  "Had the Reformation been what many Romanists and Protestants of our days imagine it,  had it been that negative system of negative reason which, like a fretful child, rejects whatever is displeasing to it, and disowns the grand truths and leading ideas of universal Christianity, it would never have crossed the threshold of the schools, or been known beyond the narrow limits of the cloister or perhaps of the friar’s cell.  But with Protestantism, as many understand the word, it had no connexion.  Far from being an emaciated, an enervated body, it rose up like a man full of strength and energy.

Two considerations will account for the suddenness and extent of this revolution.  One must be sought in God; the other among men.  The impulse was given by an invisible and mighty hand:  the change accomplished was the work of Omnipotence.  An impartial and attentive observer, who looks beyond the surface, must necessarily be led to this conclusion.  But as God works by second causes, another task remains for the historian.  Many circumstances which have often passed unnoticed, gradually prepared the world for the great transformation of the sixteenth century, so that the human mind was ripe when the hour of its emancipation arrived.

It is the historian’s duty to combine these two great elements in the picture he presents to his readers.  This has been my endeavour in the following pages.  I shall be easily understood so long as I am occupied in investigating the secondary causes that concurred in producing the revolution I have undertaken to describe.  Many perhaps will understand me less clearly, and will even be tempted to charge me with superstition, when I ascribe the completion of the work to God.  It is a conviction, however, that I fondly cherish,  These volumes, as well as the motto I have prefixed to them, lay down in the chief and foremost place this simple and pregnant principle:  GOD IN HISTORY.”

“In history, God should be acknowledged and proclaimed.  The history of the world should be set forth as the annals of the government of the Sovereign King.
I have gone down into the lists wither the recitals of our historians have invited me.  There I have witnessed the actions of men and of nations, developing themselves with energy, and contending in violent collision.  I have heard a strange din of arms, but I have been nowhere shown the majestic countenance of the presiding Judge…
Shall we not recognize the hand of God in those grand manifestations, those great men, those mighty nations, which arise and start as it were from the dust of the earth, and communicate a fresh impulse, a new form and destiny to the human race?  Shall we not acknowledge him in those heroes who spring from society at appointed epochs – who display a strength and activity beyond the ordinary limits of humanity…?”

“The epoch whose history I am desirous of retracing is important for the present generation.  When a man becomes sensible of his own weakness, he is generally inclined to look for support in the institutions he sees flourishing around him, or else in the bold devices of his imagination.  The history of the Reformation shows that nothing new can be made out of things old; and that if, according to our Savior’s expression, we require new bottles for new wine, we must also have new wine for new bottles.  It directs man to God as the universal agent in history, - to that Divine word, ever old by the eternal nature of the truths it contains, ever new by the regenerative influence that it exerts; which purified society three centuries ago, which restored faith in God to souls enfeebled by superstition, and which, at every epoch in the history of man, is the fountain whence floweth salvation.”

“I address this history to those who love to see past events exactly as they occurred, and not by the aid of that magic glass of genius which colors and magnifies, but which sometimes also diminishes and changes them.   Neither the philosophy of the eighteenth nor the romanticism of the nineteenth century will guide my judgments or supply my colors.

The history of the Reformation is written in the spirit of the work itself.  Principles, it is said, have no modesty.  It is their nature to rule, and they steadily assert their privilege.  Do they encounter other principles in their paths that would dispute their nature to rule, and they steadily assert their privilege.  Do they encounter other principles in their paths that would dispute their empire, they give battle immediately.  A principle never rests until it has gained the victory; and it cannot be otherwise – with it to reign is to live.  If it does not reign supreme, it dies.  Thus, at the same time that I declare my inability and unwillingness to enter into rivalry with other historians of the Reformation, I make an exception in favour of the principles on which this history is founded, and I firmly maintain their superiority.

Up to this hour we do not possess, as far as I am aware, any complete history of the memorable epoch that is about to employ my pen.  Nothing indicated that this deficiency would be supplied when I began this work.  This is the only circumstance that could have induced me to undertake it, and I here put it forward as my justification.  This deficiency still exists; and I pray to Him from whom cometh every good and perfect gift, to grant that this humble work may not be profitless to my readers.”

For further incitement to read this work, here is a review of one of D'aubigne's historys by F. Godet:"What difference there is between the perusal of a work of this kind and that of one of the religious novels with which our public is now satiated.  In these latter, notwithstanding all the good-will of the authors, there is always, or nearly always, something unwholesome.  Imagination, that admirable gift of God, is employed to transport us into the chiaro-osouro(?) of fictitious scenes, which communicate a kind of fascination from which it is difficult to emerge, to return to the humdrum of every-day life, and to confine ourselves to the narrow limits of our every-day duties.  Here on the contrary we find the full light of historic truth, imagination restored to its true object - that of giving life to real facts.  The faith of this martyr, it really struggled, really triumphed - this blood, it really flowed - this pile, its flames lighted up the surrounding country, but in so doing they really consumed their victim.  When we read these true histories our hearts do not swell with vain ambition or aspire to an inaccessible ideal.  We do not say: "If I were this one, or that one."  We are obliged to commune with ourselves, to examine our consciences, to humble ourselves with the question: What would become of me if I were called to profess my faith through similar sufferings?  Each on of us is thus called to less self-complacency, to greater humility, but at the same time to greater contentment with his lot, to greater anxiety to serve his God with greater faithfulness and greater activity..."

This historical work is available to download in ebook form for free online:

 Volume 1, Volume 2, Volume 3, Volume 4, Volume 5

Also available for download is the one volume version(all five volumes in one).  Note that this version is a different translation from the individual volume versions posted above.