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HISTORY of Christian Theology

Comparison of Catholic, Lutheran, and Reformed Theologies

The rapid spread of Protestantism was a wakeup call to the Roman Catholic Church.
This crisis of faith created a counter-reformation within the Catholic Church, leading in the Council of Trent which was held in three segments over eighteen years between 1545 and 1563. The institutional reforms and clarification on doctrine made by this council set the stage for Catholicism’s transformation into the early modern period.

Council of Trent

Council of TrentThe Council of Trent defined its orthodox position regarding justification, the main thrust of the Protestants’ theological attack on the Church. The council proclaimed that faith was necessary for salvation, along with saving grace which was only available from God. However, unlike the Protestants’, orthodox Catholic beliefs require humans to cooperate with God to receive this saving grace He offers believers. Justification (becoming right with God, or righteousness) is not automatically imputed to totally depraved human beings who accept Jesus as the Protestants taught. Instead, it is a process whereby believers use their free will to cooperate with God to receive this grace.

The council also reaffirmed that the seven Catholic sacraments were based on scripture and were authorized objective means of receiving God’s grace and that one must be an ordained priest to administer these sacraments with the exceptions of baptism in an emergency. Additionally, it rejected the claim that scripture alone was the sole authoritative criteria to determine true Christian doctrine and proper religious practices. Instead, the Council of Trent reaffirmed that the Bible and their traditions were authoritative parts of God’s revelation, and the Latin Vulgate translation was the proper version to use, including books that the Protestants rejected.

The Council of Trent reaffirmed the hierarchical structure of the Church. However, it included an implicit concession that much of the critique of the Church and the anticlericalism was justified. The council took action to reform the institution and morals of the clergy. It set up guidelines to enhance education of the clergy and required greater episcopal oversight and discipline within the monasteries. The objective was to improve the moral and educational status of the clergy and inspire the laity to follow.1

The Spectrum of Beliefs and Practices during the Reformation Era

Western Christianity during the Protestant Reformation period consisted of a continuum from traditional Catholics on the right to the more radical Anabaptists on the left, with varying degrees of uniformity along the spectrum. Catholics had a top-down structure with reliance on tradition and its sacraments. Augustine’s ideas regarding predestination were diluted by the Catholics’ emphasis on believers using their free will to cooperate with the Holy Spirit to receive the grace God offered them. Catholics believed that the priests turned the bread and wine into the literal flesh and blood of Christ through the miracle of transubstantiation as part of an actual reenactment of his sacrificial offering on the cross.

Lutheranism utilized pastors to teach and watch over their congregation instead of ordained clergy who administered the churches sacraments. It was loosely organized along national boundaries involving conciliatory councils with a doctrine based on faith alone. This faith, however, was based on God’s promise of salvation made in the baptismal prayer, so it still included aspects of Catholic sacramentalism. Even though Luther believed God had predestined some individuals to be saved, he taught that discussion and contemplation of this mystery should be minimized. He believed that the revealed gospel of the God of salvation through faith in His promises was of far greater importance than discovering the hidden will of God regarding predestination.

Calvinism moved further to the left by rejecting the notion that the sacraments were means of bestowing grace. Instead, it emphasized the importance of being born again in Christ to be saved. Because of God’s sovereignty, everything was predestined, so one could find security in knowing that God had elected them to be saved. Calvinism had a very loose organizational structure and emphasized preaching based on the Bible.

Reformed and Lutheran theology agree on three characteristically Protestant sola statements against Roman Catholic theology: sola fide, sola gratia, and sola scriptura. Sola fide (“faith alone”) means we are justified by faith alone, apart from works of the Law. Catholics also teach justification by faith, but they don’t add “alone.” Good works are also required for salvation, because we are justified by “faith working by love” (Gal. 5:6). The “alone” here excludes good works, particularly works of love, which should be done but make no contribution to justification. Protestants agree that faith works through love, but make this part of sanctification, not justification. They say it contributes nothing to ultimate salvation. For Protestants, faith necessarily results in good works, but good works do not contribute anything to salvation.

Sola gratia (“grace alone”) means we can never do anything to earn or deserve salvation. The word “alone” here excludes merit. Even after grace and faith, our works earn no merit before God. By contrast, for Catholics, our good works, which are the result of grace, do indeed have merit in God’s sight. Whereas Protestants refuse to believe in any merits of their own, Catholics insist especially on the merits of the saints.

Sola scriptura (“scripture alone”) means that nothing is required for salvation that is not in the Bible. Here the “alone” excludes the power of the church to make new doctrines and impose burdens on people’s consciences that are not imposed in scripture. In the sixteenth century, the doctrine of private interpretation did not mean an individual could adequately interpret the Bible apart from the church. “Scripture alone” did not mean you could just forget about the church, the tradition, or other Christians. Nor does it imply that the church can read the Bible adequately without being informed by the Christian tradition. It sets limits on what the church’s teaching authority is, which must not go beyond what is taught (explicitly or by clear logical implication) in scripture.2

Lutherans agreed with the Calvinists regarding total human depravity. However, they ended up agreeing with the Arminians on most other points. They departed from Luther’s original teaching and accepted a version of conditional election based on resistible grace, the idea that God predestines some for salvation based on His foreknowledge that they will not resist His grace. Additionally, the Lutheran tradition later adopted much of Calvin’s concept regarding conversion instead of leaving open the idea of a revealed God of salvation and a hidden God of predestination.

Catholics and Protestants also disagreed about the nature of the Eucharist. Catholics believe in transubstantiation, while Luther rejected this unnecessary second miracle in favor of the idea that the real presence of Jesus was already in the bread and wine. Zwingli rejected the whole idea of Jesus being in the Eucharist, insisting it was simply a symbolic memorial of the Savior. Calvin adopted a middle ground by agreeing with Zwingli that Jesus is physically up in heaven on the right hand of God, but his essence is in all things so believers who partake of the Eucharist with real intent actually receive Christs body and blood while unbelievers simply eat bread and drink wine. Protestant traditions vary among these three approaches, but they reject the Catholic doctrine involving special power allocated to the priest to transform the substance of the Eucharist, and they reject the idea that the liturgy is an actual sacrifice of Jesus.

Justification and salvation take center stage for Catholic, Lutheran, and Reformed traditions. The Calvinist Reformed tradition turns inward and focuses on an inner experience with the Divine. The Dutch Calvinists stressed obtaining the assurance of salvation by seeing the fruits of God’s grace in one’s life while the Puritan arm of Calvinism found in England and America emphasized the necessity of a conversion experience. Lutheranism is more focused on the external sign of grace found in its sacramental promise but over time, it has adopted much of the Reformed tradition’s turn to experience.
The Catholic tradition is older with its own internal variations, but generally, it is based on the concept of sacramentality with emotional components.

Western Christianity’s United Worldview

Despite their conflicts, both the Catholic and Protestant theologies were based on the early Christian creeds regarding the Trinity and the incarnation of Christ, while Coptic and some other early Christian traditions were not. Additionally, both Catholics and Protestants adopted Augustine’s sin paradigm, which emphasized justification in order to be saved to go to heaven. This worldview permeated Western Christian thought while the Eastern Orthodox Church focused on unification with the Divine by aligning ones will and actions with God and did not accept Augustine’s sin paradigm.

This distinction was demonstrated when the leading Lutheran theologians sought an alliance with the Orthodox Church in their conflict with the Roman Catholic Church. The Lutherans thought they had discovered the original message of the Gospel with their idea of free grace and figured that the ancient Orthodox tradition also followed the same doctrine. However, when they sent a copy of their confession of faith to the Eastern Orthodox Patriarch, Jeremias II, in 1575, he rejected it as heretical doctrine.
Augustine’s sin paradigm with its focus on justification created anxiety regarding a believer’s status before God. Were they predestined to go to heaven to live in eternal bliss, or were they going to hell to suffer for eternity?

When Catholics, Lutherans, and the Reformed get anxious, they get anxious about different things. Catholics get anxious about whether they are in a state of mortal sin, so they go to confession. Calvinists get anxious about whether they have true faith, so they seek internal or external evidence that their faith is real. Luther has the anxiety he calls Anfechtung, whose deepest form is the worry that the hidden God of predestination might be different from the revealed God of the promise, so he keeps returning to the promise of baptism.3

The Lutheran and Reformed traditions were the two main arms of Protestantism in continental Europe during a century of religious wars ending with the Treaty of Westphalia in 1648, which changed the map of Europe to roughly correspond with the one that exists today. In the eighteenth century, John Wesley’s message of universal grace and free will influenced the theology of many Protestant denominations, particularly in the Americas. Almost all the numerous Protestant traditions that followed incorporated much of the fundamental theology of the Reformed tradition and aspects it shared with Lutheranism as modified by Wesley’s gospel of hope to all. All of them are based on Augustine’s sin paradigm which focuses on justification to go to heaven.

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1 Special credit for this discussion regarding the Council of Trent is given to Brad S. Gregory, The History of Christianity in the Reformation Era, (The Teaching Company, 2001), Lectures 23 & 24.

2 Phllip Cary, The History of Christian Theology, (The Teaching Company, 2008), Lecture 22.

3 Phillip Cary, The History of Christian Theology, (The Teaching Company, 2008), Lecture 22.

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Council of Trent, painting in the Museo del Palazzo del Buonconsiglio, Trento, by Elia Naurizio, 1633, Tridentine Diocesan Museum, [CC-3.0]

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