Martin Luther and Katharina von Bora–a renegade monk and a runaway nun–and how the Lord brought them together to be a married couple.
“The highest gift and favor of God is a pious, kind, godly, and domestic wife, with whom thou mayest live peaceably, and to whom thou mayest intrust all thy possessions, yea, thy body and thy life.” ~Martin Luther
Written by Dr. Marcus J. Serven
The ruins of the Cistercian Convent of Nimbschen
Many Christians have wondered just how Martin Luther (1483-1546) met his future wife, Katharina von Bora (1499-1552). This story is a unique and humorous one. Katharina along with eleven other nuns were desirous of leaving the convent. When she was just sixteen years of age Katharina had entered the Cistercian Convent of Nimbschen near Grimma, where she took the religious vows of “stability, poverty, chastity, and obedience” (1515). She along with the other nuns had read Luther’s pamphlets and were sympathetic with the beliefs of the Reformation. In particular, the nuns all hoped to leave the convent, to get married, and to raise children. Luther’s friend, Leonard Koppe, was a local merchant in Torgau who served the needs of the convent. In 1522 he delivered twelve barrels of pickled herring to the convent’s kitchen for food supplies. A secret plan, however, had been arranged for the twelve young nuns to hide themselves in the barrels once they were empty and to quietly leave the convent. As the wagon trundled out the gate and down the road imagine the discomfort of the young ladies inside the barrels! It was certainly very smelly, stuffy, and hot! Once it was safe, the lids from the barrels were pried off and the former nuns were now free! They were all taken by Leonard Koppe into Wittenberg where, after a short time, suitable marriages were arranged for them.
Katarina “Katie” Luther
One nun, however, proved to be a difficult person to match with a husband. That person was Katharina von Bora. Martin Luther encouraged her to marry a fellow Reformer, Dr. Glatz from a nearby town, but Katie replied “No, I can never marry old Dr. Glatz!” Instead, she insisted that she would marry Dr. Luther himself, rather than Dr. Glatz. This comment planted an idea in Luther’s mind, and after a short time he enthusiastically concluded that he should marry Katie himself. Finally, they were married on June 13, 1525; at the time Martin Luther was 42 years old and Katie was 26 years old. Their difference in age was of no account. They enjoyed a happy life together and were blessed with six children—Johannes, Elisabeth, Magdalena, Martin, Paul, and Margaret. There was a saying that Martin loved to quote: “Let the wife make her husband glad to come home and let him make her sorry to see him leave.” He also stated, “I would not change Katie for all of France or for Venice.” In short, they loved one another deeply and their marriage became a fine example to many other Christians who desired to marry.
Surrounded by their many children, and their friend Phillip Melancthon, Martin and Katie Luther enjoy singing hymns during family worship.
For Further Reading:
Bainton, Roland H. Here I Stand: A Life of Martin Luther. New York, NY: Meridian Books, 1955.
DeRusha, Michelle. Katharia & Martin: The Radical Marriage of a Runaway Nun and a Renegade Monk. Grand Rapids, MI: Baker Books, 2017.
Kittelson, James M. Luther the Reformer: The Story of the Man and His Career. Minneapolis, MN: Augsburg Publishing House, 1986.
Mall, Jane E. Kitty My Rib. St. Louis, MO: Concordia Publishing House, 1959.
Petersen, William J. Martin Luther had a Wife. Wheaton, IL: Tyndale House Publishers, 1983.
Rev. Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2024 – All Rights Reserved
The central reason why the Reformation (1517-1688) was necessary was for the recovery of the gospel. Without it, the church had become a place of darkness. The motto for the city of Geneva, Switzerland during the Reformation explains this viewpoint well; it declared, Post Tenebras Lux (Lat. “after darkness, light!”).
The Monument to the Reformation in Geneva, Switzerland — featuring: the Reformers Guillaume Farel, John Calvin, Theodore Beza, and John Knox
USS Missouri (BB-63)
Moreover, consider this analogy: The Medieval church had become like a giant battleship whose hull had become so encrusted with barnacles and seaweed that it could barely move through the water. Instead of racing through the ocean at top speed, this ship (i.e. the church) had become so burdened with the excessive weight of the “traditions of men” that the gospel message was completely obscured. The only way for this situation to change for the better was for the “traditions of men” to be stripped away so that the gospel message in its simplicity could be known once again. To accomplish this goal the Lord raised-up godly men (i.e. the Reformers) who took the ship (the church) into a dry dock where they scraped its sides getting rid of all of the barnacles and seaweed that encumbered it. Once this was done, that ship (i.e. the church) was able to race through the oceans at top speed once again.
Dr. Roland Bainton
The famous Reformation scholar Roland Bainton echoes this sentiment by explaining, “The Reformation was above all else a revival of religion. So much is this the case that some have looked upon it as the last great flowering of the piety of the Middle Ages” (Bainton, The Reformation of the Sixteenth Century, 3). A more recent Reformation scholar similarly notes, “The sixteenth-century reformation was one of the most dramatic and significant series of events in the history of Christianity. It sent shock waves through the western world and changed the face of Europe forever. Its impact upon the church has sometimes been likened to a second Day of Pentecost, a crucial turning point and a moment of crisis. To some, this cataclysmic rupture in the fabric of catholic Christendom was interpreted as the labour pains of Christianity reborn. As one historian has put it, ‘No other movement or religious protest or reform since antiquity has been so widespread or lasting in its effects, so deep and searching in its criticism of received wisdom, so destructive in what it abolished or so fertile in what it created’” (Andrew Atherstone, The Reformation: Faith and Flames, 6; Atherstone cites: Euan Cameron, The European Reformation, 1).
Such learned testimonies as these bear witness to the claim that the Reformation was absolutely necessary for the recovery of the Gospel. The Lord raised-up the Reformers to accomplish that important task; and they succeeded beyond all human expectations! Soli Deo Gloria!
Here are some of my most useful books for studying the Reformation
We had a wonderful year of studying the Protestant Reformation (September 2022 through May 2023) here at Redeemer Presbyterian Church in Austin, TX. Over the months we examined all of the key people and many of the significant events of the Reformation. Plus we had the opportunity to discuss and reflect on all the essential doctrines that emerged from this important time in history. Here is a short summary of the central doctrines of the Reformation:
“By Scripture Alone” (Sola Scriptura): The Bible alone is the source of God’s revelation; it contains the Law, the Gospel, and principles for how we should live, worship and think (principium cognoscendi). At the Diet of Worms (1521) Martin Luther based his whole argument on the phrase, “My conscience is captive to the Word of God.” Thus, Sola Scriptura is commonly referred to as the “formal principle” of the Reformation (Isa. 40:8; Jn. 5:39, 10:35; 2 Tim. 3:14-17, Heb. 4:12-13).
“By Christ Alone” (Solus Christus): Jesus Christ is the only name by which we may be saved. The gospel is exclusive, and only faith in Christ saves (Isa. 53:1-12; Jn. 14:6; 1 Tim. 2:5-7, Acts 4:12).
“By Grace Alone” (Sola Gratia): God’s grace alone is the ground of our salvation, and this is received by faith alone. Without God’s grace no one would be saved (Ps. 31:1; Eph. 2:4-10; Tit. 2:11-14).
“By Faith Alone” (Sola Fide): God-given faith is the only way to receive the imputed righteousness of Christ, which results in our justification. Luther noted, “faith is the receptive organ of justification.” Hence, the gift of faith is often referred to as the “material principle” of the Reformation. Moreover, Luther insisted that justification by faith is,“the article upon which the Church stands or falls” (justificatio est articulus stantis et cadentis ecclesiae). See the following Bible passages which clearly prove this point (Hab. 2:4; Rom. 1:16-17, 3:28; Eph. 2:8-9; Tit. 3:5-7).
“Before the face of God” (Coram Deo): Christians are exhorted by the Bible to live all of life in the presence of God. This implies that there is no area of life where we do not have “business with God” (Negotium cum Deo). Christ is Lord over all (Prov. 15:3; Eph. 5:1-21; Col. 3:1-17).
“To God Be the Glory” (Soli Deo Gloria): God alone is the proper recipient of our gratitude in the matter of salvation and the Christian life (1 Cor. 10:31; Tit. 3:5-7; 1 Pt. 4:10-11).
“The Priesthood of Every Believer” (Communio Sanctorum): Every believer is exhorted by God to live-out the Christian life as a “holy venture” that pleases God (1 Pt. 2:9-10). Our sanctification and assurance of salvation are based solely upon the finished work of Jesus Christ on the Cross (Rom. 12:1-2; 1 Jn. 1:9, 5:13; 1 Pt. 2:21-25).
“After Darkness, Light” (Post Tenebras Lux): This was the town motto of Geneva, Switzerland during the time of the Reformation. It reflects the wonderful deliverance from their former way of life that the local population came to feel as they lived by the doctrines of the Bible (Jn. 3:19-21 and 8:12; Eph. 4:17-32; Col. 1:13-14).
“The Church reformed, always reforming” (Ecclesia Reformata, Semper Reformanda): This slogan does not mean that the Church is always seeking to be “in step” with modern contemporary culture. Instead, it means that the Church of Jesus Christ is always measuring its doctrine and practices by Holy Scripture and reforming it when necessary. Only in this way does the Church keep itself pure and fit for service unto the Lord (Rom. 12:1-2).
Here is a picture of our intrepid classmates (minus a few individuals who were away on the final day):
Also, a few weeks prior several of us enjoyed a fun luncheon after class at Pok-E-Joe’s BBQ here in Austin. These kinds of informal gatherings allow us to continue talking about what we are learning, while also building good friendships.
Lastly, I’ll announce the details for next year’s class soon! We plan to resume our studies on Thursday, September 14th.
Under threat of death, John Knox boldly preaches in St. Andrews Cathedral, June 11, 1559
“In the hearts of Scotsmen…he became the Moses of the Scots; more indeed, for he was their Amos and their Isaiah too…” Geddes MacGregor
Written by Dr. Marcus J. Serven
John Knox (1514-1572)
Who was John Knox? Briefly stated: he was born in Scotland, attended classes at St. Andrews University, experienced a life-changing conversion to Jesus Christ and a call to the ministry; he was enslaved by the French and forced to row all over the North Atlantic coming close to death while in captivity; in God’s kind providence he was released and became a diligent and esteemed pastor in England; he fled to Europe during the reign of Bloody Mary, and while there he ministered to English exiles in Frankfurt, Germany and later in Geneva, Switzerland; he studied at the feet of John Calvin. He was a husband to Marjorie Bowes, and after her untimely death, to Margaret Stewart; he was a father to two sons and three daughters. In triumph he returned to his native Scotland where he courageously advanced the cause of the Reformation as a pastor at St. Giles Cathedral in Edinburgh for the remainder of his life. After his death, he became widely known as an author with his gripping book, The History of the Reformation in Scotland (which is still in print). By his preaching and teaching, he was able to bring virtually all of Scotland to a thorough-going knowledge of the Lord Jesus Christ and he engendered in the Scots a stalwart resolve to advance Christ’s Kirk (or, Church) here on earth. This is why many of the spiritual descendants of Knox—the Scottish Covenanters, the English Puritans and Pilgrims, and the American Presbyterians and Reformed Baptists—uniformly thank God for the life and ministry of John Knox. The “rallying cry” of the Scots Covenanters and their spiritual children is “For Christ’s Crown and Covenant” and this motto is directly connected to the preaching of John Knox.
HIS EARLY YEARS: BIRTH AND PREPARATION (1514-1542)
Patrick Hamilton (1503-1528)
1514 – John Knox is born at Giffordgate on the outskirts of Haddington, on southern plains of Scotland; some place his date of birth much earlier in 1505
1528 – The young scholar Patrick Hamilton is martyred for his faith in St. Andrews–all of Scotland grieves his death
1532 – Knox was sent by his father to study at the University of St. Andrews
1536 – In March, John Calvin published the Institutes of the Christian Religion in Basle
1540 – Knox is ordained to the Roman Catholic priesthood; and serves as a Papal notary
HIS CONVERSION: NEW LIFE & CALL TO MINISTRY (1543-1547)
John Knox bearing his two-handed sword to protect George Wishart
1543 – Knox begins tutoring the young sons of two Scottish Lords open to Protestantism
1543 – Knox is converted to Christ after reading John 17, he refers to this passage as “Where I cast my first anchor.”
1544 – He serves the bold Scottish evangelist, George Wishart, as a personal body guard and carries a large two-handed sword to defend him
1546 – George Wishart is captured by Cardinal David Beaton, quickly tried & burned alive on March 1, 1546 outside the Castle of St. Andrews
1546 – In revenge, Cardinal David Beaton is murdered by several young Scottish assassins who take refuge in St. Andrews Castle
1547 – Knox is called to preach by Chaplain John Rough and the people of St. Andrews Castle
1547 – Knox preaches his 1st sermon in the parish church of St. Andrews Castle
AS A GALLEY-SLAVE: THE “SOBS OF MY HEART” (1548-1549)
A French Galley Ship rowed by captives–for nineteen months John Knox was one of these slaves until he was delivered!
1548 – St. Andrew’s Castle falls to French forces; all are captured and enslaved
1548 – Knox is forced to be a galley-slave on the French ship, Notre Dame
1548 – Knox assists his friend Sir Henry Balnaves in writing a Treatise on Justification
1549 – Near death, Knox prophesies that he will once again preach in St. Andrews Kirk
1549 – As a result of English negotiations, Knox is providentially released in March from the galley-ship after nineteen months of enslavement
1549 – Knox makes his way to England; is licensed to preach by the English Privy Council
IN ENGLAND: AS A PREACHER OF THE WORD (1549-1553)
King Edward VI (1537-1553)
1549 – Knox is appointed as a preacher in Berwick, England
1549 – Knox meets Mrs. Elisabeth Bowes of Aske, and her daughter Marjorie
1549 – the 1st edition of the Book of Common Prayer is adopted; Knox assists Thomas Cramner in this project
1550 – Knox writes Vindication of the Doctrine that the Mass is Idolatry in Newcastle
1550 – Knox writes a practical treatise on True Prayer, and how we should pray
1551 – He receives a formal ministerial call to Newcastle, England
1551 – Elected to serve as one of six Royal Chaplains to King Edward VI
1552 – the 2nd edition of the Book of Common Prayer is adopted
1553 – Edward VI dies on July 6, and Mary I becomes the Queen of England
1553 – Mary begins her bloody persecution of the Protestants; many flee to Europe
ON THE CONTINENT: DIEPPE, FRANKFORT, & GENEVA (1554-1558)
John Calvin, Head Minister of Geneva, Switzerland
1554 – In January, Knox flees to France and takes up temporary residence in Dieppe, Netherlands
1554 – He writes A Godly Letter of Warning or Admonition to the faithful in London, Newcastle, and Berwick
1554 – In March, Knox visits John Calvin in Geneva, then returns to Dieppe
1554 – Knox quietly enters into a binding engagement with Marjorie Bowes
1554 – Writes Two Comfortable Epistles to his Afflicted Brethren in England
1554 – Writes A Faithful Admonition to the Professors of God’s Truth in England
1554 – In August, Knox returns to Geneva for the purpose of study with John Calvin
1554 – In November, Knox is called to serve as the pastor to English refugees in Frankfort, Germany
1554 – Knox befriends the young scholar William Whittingham in Frankfort
1555 – In March, Knox is ousted by the unruly congregation in Frankfort over disputes about the proper forms of worship
1555 – Knox returns briefly to Scotland and secretly marries Marjorie Bowes; returns to Dieppe
1556 – In May, Knox begins an extended preaching mission throughout Scotland
1556 – Knox writes the Queen Mother, Mary of Guise, of the need for reform in the Kirk
1556 – Knox leaves Scotland, reunites with Marjorie and her mother; travels to Geneva
John Knox in his maturity
1557 – Birth of his 1st son, Nathaniel, and later a 2nd son, Eleazer; both are born in Geneva
1557 – Knox intends to return to Scotland, but is warned off by friends; he remains in Dieppe
1557 – Writes The First Blast of the Trumpet against the Monstrous Regiment of Women
1558 – Knox returns to Geneva and works out his theory of a “godly revolution” and the resistance of tyrants through the interposition of lesser magistrates
1558 – Knox writes a massive treatise On Predestination in Geneva; published in 1560
1558 – Works with William Whittingham translating the Geneva Bible; published in 1560
1558 – Mary I, “Bloody Mary”, dies on November 17th and is succeeded by Elizabeth I
IN SCOTLAND: ADVANCING THE REFORMATION (1559-1560)
St. Giles Cathedral, Edinburgh
1559 – In January, most of Knox’s congregation safely returns to England
1559 – Knox arrives at Leith, Scotland on May 2nd and begins preaching in Perth
1559 – On June 11th Knox preaches at St. Andrews under threat of death; he fulfills his prophecy of preaching once again in St. Andrews
1559 – On June 29th Knox begins preaching at St. Giles Cathedral in Edinburgh; opposition to reform increases
1560 – On June 11th the Queen Mother, Mary of Guise, suddenly dies
1560 – In August, Knox and five other “Johns” write the Scots Confession; adopted by Parliament
1560 – In December, Knox’s wife Marjory, his “dear bedfellow,” dies in Edinburgh (24 yrs. old)
IN THE CRUCIBLE: SEVERE TRIALS IN EDINBURGH (1560-1570)
Mary, Queen of Scots (1542-1587)
1561 – In January, the Book of Discipline is presented to Parliament and rejected
1561 – In August, Marie Stuart, “Mary, Queen of Scots”, arrives to assume her throne
1561 – 1st audience with Marie Stuart regarding her authority as Queen and private Mass
1561 – 2nd audience with Marie Stuart regarding Knox’s sermon critical of her actions
1562 – 3rd audience with Marie Stuart regarding Roman Catholic priests saying Easter Mass in her Chapel at Holyrood
1562 – 4th audience with Marie Stuart regarding her plans to marry a Spanish Prince
1562 – 5th audience with Marie Stuart regarding Knox’s suspected treason; he is formally accused
1562 – After a stout defense Knox is unanimously acquitted of treason by the Scottish Lords
1564 – Knox (50 yrs. old) marries Margaret Stewart (17 yrs. old); three daughters follow: Martha, Margaret, and Elizabeth
1565 – In July, Mary Queen of Scots weds Lord Darnley; confers on him the title of “King Henry”
1566 – James VI is born to Mary Queen of Scots and Lord Darnley
1567 – In February, the Earl of Bothwell murders Lord Darnley (King Henry)
1567 – On May 15th Mary Queen of Scots weds the Earl of Bothwell to public outrage
1567 – In August, Mary Queen of Scots is deposed by the Scots General Assembly
1568 – Marie Stuart, the ex-Queen, escapes her captivity by fleeing to Elizabeth I in England
1570 – Civil War breaks out in Scotland
1571 – An assassin’s bullet is fired through the window of Knox’s study but misses its intended target
THE END NEARS: ST. ANDREWS AND EDINBURGH (1571-1572)
An ignominious end? John Knox’s grave in Edinburgh is now space #23 in a parking lot
1571 – In May, Knox temporarily moves to St. Andrews due to the Civil War that has broken out
1571 – Knox finishes compiling material for his History of the Reformation in Scotland
1572 – In August, Knox returns to Edinburgh and resumes preaching at St. Giles
1572 – On November 24th after hearing his wife read aloud John 17, “Where I cast my first anchor,” John Knox dies in his bed at Edinburgh (58 yrs. old)
He is buried next to St. Giles Cathedral in Edinburgh, Scotland
Here are four fine volumes on the life and ministry of John Knox and those who followed him
Select Bibliography:
Bond, Douglas. The Mighty Weakness of John Knox. Orlando, FL: Reformation Trust Publishing, 2011.
Cameron, Nigel M. de S., ed. Dictionary of Scottish Church History and Theology. Downers Grove, IL: Intervarsity Press, 1993
“Book of Common Order (1564)”, by H.R, Sefton
“First Book of Discipline”, by J. Kirk
“Kirk Session”, by A.I. Dunlop
“Major (Mair), John”, by J. Kirk
“Reformation, Scottish”, by J. Kirk
“St. Giles”, by G.I. Macmillan
Dawson, Jane. John Knox. New Haven, CT: Yale University Press, 2015.
Douglas, J. D., ed. The New International Dictionary of the Christian Church. Revised edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
“Beaton, David”, by J.D. Douglas
“Calvin, John”, by W.S. Reid
“Calvinism”, by W.S. Reid
“Common Order, Book of”, by W.S. Reid
“Discipline, Books of”, by Adam Loughridge
“Edward VI”, by P.W. Petty
“England, Church Of”, by John A. Simpson
“Geneva Bible”, by Robert D. Linder
“Genevan Academy”, by W.S. Reid
“Henry VIII”, by Robert Schnucker
“James VI (of Scotland) and I (of England)”, by Henry R. Sefton
“Knox, John”, by Richard L. Greaves
“Mary, Queen of Scots”, by Henry R. Sefton
“Mary Tudor”, by Peter Toon
“Presbyterianism”, by W.S. Reid
“Reformation, The”, by Robert D. Linder
“Scots Confession”, by W.S. Reid
“Scotland”, by W.S. Reid
“Scotland, Church of”, by W.S. Reid
“Wishart, George”, by J.D. Douglas
Knox, John. The History of the Reformation in Scotland. Charles J. Guthrie, ed. Edinburgh, Scotland: The Banner of Truth Trust, Reprint 1982.
Knox, John. Select Practical Writings of John Knox. The Committee of the General Assembly of the Free Church of Scotland, 1845; Reprint, Edinburgh, Scotland: The Banner of Truth Trust, 2011.
Lindsay, Thomas M. A History of the Reformation. 2 Volumes. New York, NY: Charles Scribner’s Sons, 1949.
MacGregor, Geddes. The Thundering Scot. London, England: MacMillan and Company LTD, 1958.
McEwen, James S. The Faith of John Knox. London, England: Lutterworth Press, 1961.
McFeeters, J. C. Sketches of the Covenanters. Philadelphia, PA: The Second Church of the Covenanters, 1913.
M’Crie, Thomas. The Life of John Knox. Originally published in 1811; Reprint, Glasgow, Scotland: Free Presbyterian Publications, 1991.
M’Crie, Thomas. The Story of the Scottish Church. London, England: Blackie and Son, 1875.
Morecraft, Joseph. “Calvin’s Influence on Scotland” in Volmer, Philip. John Calvin: Man of the Millennium. San Antonio, TX: The Vision Forum, 2009.
Murray, Ian H. A Scottish Christian Heritage. Edinburgh, Scotland: The Banner of Truth Trust, 2006.
Reed, Kevin, ed. Selected Writings of John Knox. Dallas, TX: Presbyterian Heritage Publications, 1995.
Reid, W. Stanford. Trumpeter of God: A Biography of John Knox. Grand Rapids, MI: Baker Book House, 1974.
Ridely, Jasper. John Knox. London, England: Oxford University Press, 1968.
Schaaf, Philip. The Creeds of Christendom. 6th Edition. Reprint, Grand Rapids, MI: Baker Book House, 1983.
Sefton, Henry R. John Knox: An Account of the Development of His Spirituality. Edinburgh, Scotland: Saint Andrew Press, 1993.
Whitley, Elizabeth. The Plain Mr. Knox. Reprint, Ross-Shire, Scotland: Christian Focus Publications, 2001.
Wylie, James A. The History of Protestantism. 3 Volumes. Kilkeel, N. Ireland: Mourne Missionary Trust, 1990.
Dr. Marcus Serven, ThM and DMin The Genevan Foundation – Copyright 2016 – All Rights Reserved
“I have loved them with an everlasting love.” Jeremiah 31:3
John Calvin
Sometimes in studying theology it is especially helpful to see the contrary opinion between two opponents. Here we see the striking contrast between the Protestants and the Roman Catholics on the subject of the assurance of our salvation. Based on the clear teaching of Romans 8:14, “For those who are led by the Spirit are the sons of God” the Reformer, John Calvin, asserts the knowability of one’s assurance of salvation. He plainly states,
“All who are led by the Spirit of God are the sons of God; all the sons of God are heirs of eternal life; and therefore all who are led by the Spirit of God ought to feel assured of eternal life.”
John Calvin, Commentary on the Epistle of Paul to the Romans (1536), cf. Rom. 8:14
In contrast, the official Roman Catholic position that was adopted at the Council of Trent (1545-1563) is that “No one can know” with certainty that they have “obtained the grace of God.” Here is a statement on assurance from the Council of Trent,
The Council of Trent
“For even as no pious person ought to doubt the mercy of God, of the merit of Christ and of the virtue and efficacy of the sacraments, even so each one, when he regards himself, and his own weakness and indisposition, may have fear and apprehension touching his own grace; seeing that no one can know with a certainty of faith, which can not be subject to error, that he has obtained the grace of God.”
Canons and Decrees of the Council of Trent, Chap. 9, in Philip Schaaf, Creeds of Christendom, 2:98-99
Despite the clear teaching of the Bible on this important subject, the Roman Catholics are so enslaved to a theology of “works righteousness” [based on the observance of the Sacraments] that they cannot believe the gracious promises of God given in the Gospel. Consider these four passages from the Gospel of John on the assurance of salvation. Let each one of them sink in and become a balm to your troubled soul. Jesus proclaimed,
— John 5:24 “Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.”
— John 6:37 “All that the Father gives me will come to me, and whoever comes to me I will never cast out.”
— John 10:27-29 “My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand.”
— John 14:1-3 “Let not your hearts be troubled. Believe in God; believe in me. In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.”
Each citation from the Lord Jesus Christ provides the believer with a sure and certain promise of our standing with God. By God’s grace we are redeemed by our Savior, we are forgiven of our sins, and we receive the promise of Heaven. Glory Hallelujah! Thanks be to God for the assurance of our salvation!
— Dr. Marcus J. Serven
Sources:
Calvin, John. Commentary on the Epistle to the Romans. Rev. John Owens, ed. and trans. Edinburgh, Scotland: Calvin Translation Society; Grand Rapids, MI: Baker Book House, Reprint, 1998.
Schaff, Philip, ed. The Creeds of Christendom. Sixth Edition. Vol. 2 “The Greek and Latin Creeds.” Grand Rapids, MI: Baker Book House, Reprint, 1998.
“When the truth was suffocated by such pervasive, thick darkness; when religion was polluted by so many godless superstitions; when the worship of God was corrupted by horrid sacrilege and His glory was lying prostrate; when the benefit of redemption was buried under many twisted opinions, people drunk on the destructive confidence of works sought salvation elsewhere than in Christ, the administration of the sacraments was partly mangled and destroyed, partly corrupted by many human inventions mixed in, partly defiled by for-profit markets; when the government of the church had degenerated into a totally confused wasteland; when those who were sitting in the place of pastors first damaged the church very much by a loose way of living; when they exercised harsh and especially harmful tyranny over souls, the people were led like a herd of cattle to destruction by every kind of error—Luther emerged, then others appeared, who with united devotion sought out reasons and ways by which religion could be freshly purged from so many corruptions, the doctrine of godliness be restored to its purity, and the church be brought together out of such distress into a tolerable condition. We still proceed in this course today.” (Calvin, The Necessity of Reforming the Church, 22-23)
— Dr. Marcus J. Serven
Source: John Calvin. The Necessity of Reforming the Church (1544). Sanford, FL: Reformation Trust Publishing, 2020.
Here is one artist’s portrayal of the ugly scene in Paris, France when thousands of French Huguenots were murdered at the St. Bartholomew’s Day Massacre
The St. Bartholomew’s Day Massacre on the night of August 23-24, 1572 is a sad legacy of the Roman Catholic Counter-Reformation. It is difficult for me to even imagine the horror of that night! Thousands of French Protestants (i.e. the Huguenots) were viciously murdered by Roman Catholic troops loyal to King Charles IX and his mother Catherine de’ Medici. From that time on, the Huguenots became an oppressed minority in France–often hunted down, brutally arrested, falsely imprisoned, and martyred for their faith. They persevered through much persecution and suffered for the sake of the Gospel.
French Huguenot Church in Charleston, South Carolina
In the late 1600’s many French Huguenot families fled to America. The first Huguenot church was established in Charleston, South Carolina in 1681. It still stands today and is an active congregation whose members maintain the witness of the Huguenot faith (i.e. Reformed Calvinistic Protestantism). The Huguenots who came to America and settled in the Carolinas were largely responsible for resisting the tyranny of Great Britain during the late-1700’s during the Revolutionary War. We owe them a debt that cannot be repaid.
It is proper, in my opinion, to remember them as sincere Christian men and women who treasured religious freedom and who rejected oppressive government. And that, is a wonderful testimony to their persevering spirit! Surely Jesus spoke of them when he preached, “Blessed are those who are persecuted for righteousness’ sake for theirs is the kingdom of heaven” (Matthew 5:10).
The members of the “Theology Study Group” at Redeemer Presbyterian Church as we celebrated the conclusion of our study through Berkhof’s “Manual of Christian Doctrine”
Throughout the Fall months we will be studying the “History and Theology of the Reformation.” What is our plan? Specifically, we will interact with John Calvin’s masterful treatise The Necessity of Reforming the Church (1544), and hear lectures from Pastor Marcus Serven on the key people and core doctrines of the Protestant Reformation. Our group of serious adult learners meets at Redeemer Presbyterian Church in Austin, on Thursday mornings (9:30-11:30 AM) in room 208 of Calvin Hall. The first class begins on Thursday, September 15, 2022. For more information, or to reserve your place contact Pastor Marcus Serven (mserven@redeemerpres.org).
Our text for the Fall
The publishers of our text book–Reformation Trust Publishers–capture the main theme of John Calvin’s treatise quite well when they portray an upside down church as symbolic of the Roman Catholic doctrine of the Church. Rather than emphasizing the priority of a living and active faith in Jesus Christ, the Roman Catholics wrongly emphasize the authority and power of the Church. It is a point well taken, and Calvin forcefully argues that the proper role of the Church is to humbly serve as an assembly of believers who faithfully obey and worship the Lord Jesus Christ. This is the central reason that the church in the time of the Reformation needed to be thoroughly reformed–the church had forsaken their “first love” (Rev. 2:4). Thankfully, through the work of Calvin and many other Reformers, it was reformed. And as “heirs of the Reformation” we have received all the benefits. Soli Deo Gloria!
“Justification stands at the beginning of the Christian life, at the moment we truly believe in Christ. At that instant, God reckons to us the righteousness of Christ, and we are declared just. Martin Luther expressed this concept with the phrase simil justus et peccator. Those four Latin words mean that we are, at the same time, both righteous and sinful. How can that be? On the surface, it sounds like a contradiction, doesn’t it? But we are indeed just by virtue of the justness or the righteousness of Christ, which is given to us. God imputes the righteousness of Jesus to you. That’s the basis of your justification. But, in and of yourself, you remain a sinner. That’s the whole point of the Protestant doctrine of justification. God doesn’t wait for us to be worthy of salvation. He doesn’t wait for us to become holy before we’re counted as righteous. ‘While we were still sinners, Christ died for us’ (Rom. 5:8).” (Sproul, Growing in Holiness: Understanding God’s Role and Yours, 76-77)
“Thy Kingdom come, Thy will be done, on earth as it is in Heaven” Matt. 6:10
Later in life when Martin Bucer (1491-1551) served as the Regius Professor of Divinity at Cambridge University, he wrote, perhaps, his greatest work De Regno Christi which is translated “The Kingdom of Christ” (1550). This significant book shaped theological and political thought for many centuries in Reformation-minded countries by setting forth a blueprint for Christian society. It was dedicated to the young English Monarch, King Edward VI.
Bucer described the Kingdom of God in the following manner,
Dr. Martin Bucer, Protestant Reformer of Strasbourg
“We read that this Kingdom is called “the Kingdom of God” (Matt. 6:33), “the Kingdom of the beloved Son of God” (Eph. 5:5), and “the Kingdom of Heaven” (Matt. 3:12). Now we know that a kingdom, if it is rightly and properly so called, is said to be the administration of a people or state by which the one person who excels the others in wisdom and every virtue so arranges and obtains whatever is for the well-being of the citizens that nothing at all is lacking to them, in such a way that from earliest childhood everyone is formed and led toward a responsible and happy way of life. Since this is the nature and purpose of any kingdom which can really be called a kingdom, let us consider that the kingdom about which we are reading is called the Kingdom of God. Whatever good properties exist in any human kingdom exist and are found in fuller perfection here, inasmuch as God is above all men, both in the wisdom of his governance and in the benevolence of his will for all mankind. Indeed, since God alone is good, wise, and powerful, only in his Kingdom can those things which ought to be done by royal rule be plainly perceived.”
Bucer, De Regno Christi, 176-177
Here we see the thoughts of a mature Christian man who was thoroughly saturated with the principles of the Word of God. Bucer rightly acknowledges, “Whatever good properties exist in any human kingdom exist and are found in fuller perfection here” (i.e. in the Kingdom of God). Thus, it is beneficial, good, and right for the leaders of the kingdoms of this earth to emulate the King of Kings in their judgements, laws, and societal standards. To do otherwise, invites the judgement and discipline of the Lord (Ps. 2:10-12).
May God give us confidence in the rule of the Lord Jesus Christ during these dark days (Ps. 110:1-7). Those who flagrantly rule over humanity with deception, injustice, and wickedness must ultimately give an account to the King of Kings and Lord of Lords (2 Cor. 5:10). That sobering fact should give all Christians a great sense of assurance. The Kingdom of God will prevail despite all those who oppose it. Jesus plainly states, “I will build my church, and the gates of hell shall not prevail against it” (Matt. 16:18b).
— Dr. Marcus J. Serven
Biographical Source:
Bucer, Martin. “De Regno Christi” in Melancthon and Bucer. Wilhelm Pauck, ed. Francois Wendel, trans. The Library of Christian Classics. Volume XIX. Philadelphia, PA: The Westminster Press, 1969.
