Luther's performances began, as you know, with protest against the sale of indulgences. The Roman Catholic Practice in this area was based on the teaching on the satisfaction of God for sins, according to which the victim of Christ, however it was not great for his meaning, does not exempt the need to give an additional satisfaction for sins from herself. According to Roman Catholic teaching, a person brings this satisfaction with the Divine justice with his sufferings of both pieces in earthly life and flour in purgatory. "The meaning of papal indulgences and consists in the liberation of a person from this need to bring additional satisfaction to God. The money that Roman Catholic for the indulgence played ultimately the role of equivalent measures of such satisfaction. The case changed little from the fact that money themselves was not considered a means of satisfaction to God, but were only a means of acquiring guarantees to the corresponding satisfaction from the treasury merit.
Opposed to the sale of indulgences, Luther was supposed to reject their doctrinal base - a Catholic teaching of additional satisfaction required from the smoking. He stated with all the decisiveness that Christ had already paid all the debt for the human genus and that no satisfaction is required. In the "apology of the Augsburg Confession" referred to: "The doctrine of human satisfaction is the devilish".
Rejecting the doctrine of additional satisfaction, Luther, of course, rejected and all that Roman Catholics consider the means to bring such satisfaction, including the need for justifying good deeds, and proclaimed the basis of Protestant Somekiology his doctrine of excuse (or salvation) by one faith (Sola Fide).
131. Thus, Luther, as well as Catholics, sees the main way of saving sinners from punishment not in the desire for moral cleansing and holiness, but only to the care of punishment. It is distinguished by his teaching from the Roman Catholic statement that since since Christ had already paid for human sins for him, he freed this being in faith from any need to share them with pious deeds.
Here it is necessary to dwell on the arguments of Luther, with which he refutes the teachings of Catholicism about the satisfaction of God for sins and the need for this good deed.
In the "Schmalcaldense members" there is such a matter, by the way, very characteristic of people who are brought up in Roman Catholicism, reasoning: "It is impossible to satisfy the sins, because no one knows how much he should have to do good for one sin, Not to mention everyone. " In other words, a person who does not know the norm required from him can make good more than it is necessary to satisfy, and yet remain insecure in its salvation. According to Luther's teachings, there should be no such uncertainty in the system of relationship between a person and God: while compliance with the well-known conditions, a Christian must be completely calm for its salvation. It is not difficult to see Luther, and the Roman Catholic theologians proceed from the same prerequisites wearing a purely legal nature.
Luther outraged in Roman Catholic Soteriology not legal, not the idea of \u200b\u200bfees for sins, but, firstly, the inconsistency of the teaching (satisfaction of two sources - brought by Christ and the person being brought by man) and, secondly, the fact that Roman Catholic The system forces a person to constantly worry about repentance and satisfaction.
In the "consent formula", Lutherans are stated: "It is necessary to reject the opinion that good cases are necessary for salvation."
Lutter himself in the monastic period of his life had to suffer from constant uncertainty whether his feats were sufficient to meet God (on the indulgence of Luther, apparently, and then did not peck hope). Having entered the path of the Reformation, Luther tried to make a complete certainty in this question: Christ paid everything and nothing is required of a person, "this is the main position of Lutheran Somecheriology. In confirmation, the texts of the Holy Scriptures were involved, which refers to salvation as about the gift of God's gravity.
132. So there was a Lutheran doctrine of excuses by one faith, which is the cornerstone of luterancy. "We are justifying not through any of their merits, but through faith in Christ" ("Augsburg confession"). "Through faith in it, and not through our merits, not through our repentance, not through our love" ("apology"). "The Histrait of Merit, we do not care or money or money, but through faith by grace" ("Schmalkaldense members").
"Such an opinion of Luther comes from understanding to them faith as ^ confidence of a Christian in your personal salvation. For salvation, it is necessary not just to believe in Christ and in the case perfect for them, and that" me ... Served without my merit forgiveness of sins "( "Apology"). Vera - "Not knowing that God exists, that there is hell, etc., but the confidence is that sins are forgiven for me for Christ" (ibid).
However, this belief is also not a merit of a person. She is "Gift God." "Faith is not a human thought, which I myself could produce, but the Divine power in the heart." Thus, faith thinks with Lutherans as something passively digested by man.
Luther can find comparisons of a person with a "salt pillar" and "chubban". The man is even worse than Churban, because stubborn and hostility. The advantage of it, however, is that he has retained the ability to believe. "Formula of consent" argues that in a person after the fall "there is no sparks of the Divine Forces."
However, to spend consistently and until the end of the thought of the full passivity of a person in the case of his salvation, Lutheran is not able. This thought does not fit with the evangelical teaching, which is very far from to depict a man's "salt pillar". Lutherans do not deny the Holy Scriptures of the New Testament, and therefore still can not completely reject the meaning of good deeds. In the "Augsburg confession" says that "you need to do good deeds" that "the law must be performed."
So, good things are absolutely not needed for salvation, but still they must be created, since without them there is no real faith, and therefore there is no salvation. It cannot be said that in Lutheran's coverage of this question, a clear sequence of judgment has reigned. It is clear here only that the doctrine of Luther is not so easy to reconcile with Evangelsk.
The important provisions of Lutheran Soteriology is the process of human appeal to Christ and the moral consequences for him adopted by the Lutheranism the essence of the very excuse itself, expressed in the teaching of the priducleation.
133. The essence of the most excuse in the Lutheran feedback consists of an "announcement" of the sinner of the righteous ("indifference" and "pronunciation"), after which the sinner becomes righteous due to the very satisfaction that Christ brought. Dirty declared clean. God stops angry with a sinner, because he received his complete satisfaction for his sins. The change occurs, therefore, not in a person, but in relation to his God. In a person, a change is only that he had previously been punished and was in fear, and after the pronunciation he is "the joyful, joyful child of God."
But is the person restored in this way in his moral dignity after the appeal to Christ?
The most detailed process of the appeal of a sinner of a sinner to God in the light of Lutheran teaching on justification is set out in the "consent formula".
"Appeal," the "consent formula" says, "neither the small and insignificant part does not belong to anyone else, but completely and is completely produced by the Divine action." A person only conquers this action, but does not participate in his salvation. "We condemn, - it says there, - the doctrine of synergists, that a person ... only ... semi-dimensional ... that there is a free will ... can take God's own forces and in some, although weak and insignificant, degree to act with him , promote and help its impact. "
How to reconcile this position of Lutherancy with the preaching of the Evangelskaya, who is the name of a person to activity, to the fight against sin, to repentance? "The formula of the consent" calls for repentance considers not gospel in the true sense of the word, and Old Testament, since the Gospel teaches that the Son of God "paid for all our sins." "Therefore, therefore from the Gospel in his own sense to bring the preaching of repentance." "Formula of consent", in fact, corrects the gospel when approves:
"In this sense, all calls for repentance are eliminated from the Gospel and are transmitted to the area of \u200b\u200blaw." They (these appeals are evangelical) "are not gospel in their own sense."
134. Thus, the main point in the process of appeal is not repentance, but faith in the understanding in which it is given in the teaching of Luther. "It is through faith in the gospel, or a promise of Christ, all the patriarchs and all the saints from the beginning of the world were justified, and not for the sake of their repentance or crushing or affairs (" apology ").
The essence of the Lutheran teaching on justification and incidence is set out in "Schmalkaldense members" as follows: "God for our guarantee of Christ asked us to count for completely righteous and saints. Although sin in our flesh has not yet been deleted and not killed, but he does not want to lead it and Do not punish him. " "Thanks to faith in Christ, everything is not considered for sin and the lack of everything that there is sinful and unclean in our affairs." "A person is completely in his personality and is declared and considered to be justified and holy."
But is it worthy of God evil to announce good, sinful accept for the holy? Is the apostles taught about such a "justification"? Lutheran again has the need to reconcile his teaching about priducleation with New Testament. The Scriptures of the New Testament speak about the updating of life, about the collateral of the Old Man. To completely reject the moral evangelical teaching of Lutheran. "Apology" repeats this teaching when he says that faith "updates the heart, thought and will and makes one of us other people and a new creature." But then, "why don't the doctrine doctrine? Here is the same inconsistency: on the one hand, the tendency to submit a person to save a person who is coming out of man and besides him, on the other - the inability to spend this point of view to the end, without falling into a sharp contradiction with the Holy Scriptures. As a result, Lutherans do not reject the moral side of the excuse completely, but only push it into the background. "Formula of consent" based on the fact that a complete moral update is unattainable in this life, opposes him as something achieved in earthly life without much difficulty Draws this excuse as an act of legal entity in God, and not in man. "In justification, we assimilate the righteousness of Christ, without the fact that we ourselves became righteous in our moral nature." The last words show that it is not about the actual assimilation by man The righteousness of Christ, but only about the legal implantation of her man.
135. A person who believed in his salvation ceases to worry about his last fate, is done by the "joyful, joyful Chiang of God." From all of the above, it follows that this joy and education are caused by his feeling of impunity; He is sure that God will not count for sin and the lack of everything that there is sinful and unclean in his affairs.
In the teachings of Luther about Prongsiating and in the very question of the need for good cases, other religious psychology affects, other gradation of values, other understanding of the main goal. Consistently developing individual thoughts of Luther on justification, one could come to the strange conclusion. But, I must say, Luther tried himself, as far as possible, avoid conclusions that would be in too obvious contradiction with the Scripture. In general, about Protestants, about their practical terms to the issues of justification can be said the same thing that has already been said about Roman Catholics: they are often closer to Orthodoxy with a heart and heart than them Official doctrine.
The indigenous difference between the exercise of Luther on justification by one faith from Orthodoxy is in various interpretation of the gospel teaching.
Luther proceeds in his teaching mainly from those seats of the Apostle Paul, where it says that man is justified by faith, regardless of the affairs of the law (Rome. 3, 28), and no flesh is justified by the law (Gal. 2, 16). In other words - faith is opposed to the affairs of the law.
136. The Apostle Paul says this against those who thought that a person can escape without Christ, his own efforts. The Apostle Paul wants to say that the salvation is committed by Christ and that the works of a person themselves do not save. (If a person he himself could make his salvation himself, there was no need to come to Earth Christ). And when "the formula of consent" says that "the honor of justification belongs not to our pathetic cases, but by Christ," Orthodox recognize the correctness of this thought. Cases are not the "merit" of a man before God, he does not acquire the right to salvation. In this sense, the case is not a legal basis of salvation. Salvation is not a fee for affairs, it is the gift of God. But not all use this gift. When the apostle Paul says about the justified faith, he leads to the example of the Old Testament Righteous, according to said: "Righteous of faith will be alive." The righteousness of this was imperfect and in itself is insufficient for salvation, but it constitutes the moral condition of salvation and this is explained why the gift of salvation receive not all . Going to God, a person is not passive, he says to all his creature in the cross of Christ, so that and to colocize with Christ. This apostolic doctrine should not forget.
A man draws strength in Christ for his update. Mystically connecting with Christ in the body of a church, a person becomes a member of a new life. Not "declared" only the righteous, but becomes a valid member of the righteousness of Christ, this new Adam, a renewer of human nature. The church and the Apostle Paul are far from being downgraded by a person, to represent him fulfilled the slave joy that his sins are no longer punished. Christ ascended the man, put him in his face the onesnae Majesty of God. God has become a man to raise a person to bastard. Such is church doctrine. Lutheran unilateral underlining that rescue is a gift, and the simultaneous denial of human activity can lead to fatalism.
A deep analysis of the Protestant teaching about salvation was given in his classic labor "Orthodox" Orthodox Salvation "(29) Archbishop Finland Sergius (1867-1943), afterwards the Patriarch of Moscow and All Russia.
As a result of a careful study of the Scriptures of the Holy Fathers and the comparison of the patristic teaching on salvation with the exercises of the nonsense (Roman Catholic and Protestant), Archbishop of Sergius came to the conclusion that it was in the understanding of salvation that lies the basis of religious discrepancies and that in this issue "the difference of Orthodoxy and Aosplain is not In some particular shortcomings and inaccuracies, and right in the very root, in principle. " And further: "Orthodoxy and Aostrevia are opposite among themselves as well as ... selfish ... and life in Christ" continue, "says a highly intended author about the results of his research, - two completely excellent, not agreeing with one thing on another worldview : Legal and moral, Christian. "In the legal worldview of God and man's relationship" is similar to the relationship of the king to the subordinate and not at all like the moral union "; God for a person seems to" only a means to achieving well-being. "The moral worldview believes the highest human benefit in Holiness and the source of this holiness sees in God. Salvation, speaking by the generally accepted language, there is a deliverance of a person from sin, curse and death. This definition can also accept the Orthodox, and follower of the legal worldview. But the whole question is that each of them believes in Salvation 137 is important and essential. Myself in the first place will put, of course, the consequences of sin for the well-being of people Sheek ... Salvation He will explain as a deliverance from suffering caused by sin. " He will explain the most consequences of sin by the fact that God is nice and therefore punishes. Therefore, he understands the salvation only as a change in the wrath of God for mercy, represents himself in the form of an action committed only in the divine consciousness and not touching the soul of man ... Since all the attention of sinful person is directed to not suffering in order to get a peaceful life in self-billing, then he does not think much about how this way this opportunity is achieved ... He does not like well, it does not understand labor on himself and is afraid of sacrificing a kind sin - he is hard and unpleasant to him ... Meanwhile, for the Orthodox Consciousness of sin by itself, in addition to any of his disastrous consequences, is the greatest evil ... it is obvious from here that the Orthodox concept in the first place will put liberation from sin ... Evil is a sin; from him they were eager to get rid of people of the Old Testament; Freedom from him preached Christ with its apostles in the new. " In the work of Archbishop, Sergius provides a number of texts from the decens of the Scriptures, indicating that the Fathers of the Church could not "understand the salvation otherwise, as a salvation primarily from sins.
138. "If in this essence of salvation, then the most method of it becomes definite for us. If you think only about saving a person from suffering, then completely indifferent, whether it is free or not free from a person this is a deliverance: the whole thing is in complacency. man. But if a person needs to be righteous, it is necessary to free it from sin, then not at all indifferent, whether a person will only suffer (passive - BEFORE.) The subject for the action of supernatural strength, or he himself will participate in its deliverance. Therefore, in the Holy Scriptures and in the creations of the Church's fathers, it is noted a constant desire to convince a person to perform their salvation, because no one can escape without their own efforts. It is no doubt that the "man is nothing without God" (Tikhon Zadonsky) ... And that, therefore, the salvation can only be attributed to the grace of God. However, "God has decorated the gift of freedom" (Grigory Nissky) ... and that, therefore, salvation can only be attributed to the grace of God. However, "God god decorated the gift of freedom" (Grigory Nissky) ... involuntary holiness can not be holiness ... Salvation can not be any outwardly judicial or physical event, and it is necessary to have an action moral ... grace, though acts, Although it makes everything, but certainly within freedom and consciousness ... ".
The above arguments exclude the Lutheran doctrine of the full passivity of a person in salvation, as well as the Lutheran interpretation of the conditions of excuse and its essence.
In Protestant teaching, it turns out that God was all the time he was angry with a man, all the time he could not forgive the insult, which man struck him. Then, suddenly, seeing the faith of a man in Jesus Christ, God reconciles with a person and does not consider him more than his enemy; Although the person and after that can still be sinful, but already unpunished. "Orthodox doctrine understands the attitude of God to a person otherwise." The main thing in justification, "says Archbishop Sergius, - not pronunciation of Protestants, but the appeal of a person from sin to life in God, moral coup ... "" We buried with him with baptism in death, so that Christ was risen from the dead Father's dead, and we went to the renewed life "(Rome 6, 4).
"Female sins in baptism, a person is made by a member of the righteousness of Christ. Protestants and it turned into a completely external trial. According to their representation, God, not finding anything in a person, for what he should give a reward in eternal life, imposes his merit. .. What did Jesus Christ committed. The basis of imputation is just that God sees the desire to assign this merit to this merit (faith as an instrument, Instrumentum to master the merit of Christ) ... "Meanwhile, according to Orthodox teaching," the person does not save what he wishes to assign himself what Christ did, but by the fact that he is in the most close unity with Christ, as a branch with a grape vines ... This is the unity, on the one hand, gives a person to force, strengthens his determination to observe the will Christ, and on the other hand, it demands and from him zeal (otherwise there is nothing to strengthen, if there is no determination) ... The effectiveness of the Sacrament is depending on the degree of free participation in it of the person himself. "
These are the main thoughts of the archbishop of Sergius.
139. How could Luther, a man, gifted by high aspirations, an irreconcilable fighter with the lack of roman Catholicism, to satisfy so imperfect theological interpretation of the case of Christ? The reason should be seen, firstly, in the fact that Luther, having lost faith in the church, put his personal considerations above the thought of church, secondly, in the fact that the Roman Catholic Church Educating Luther was not saved by the heritage of the Apostolic Church in all purity.
Luther correctly notified the inconsistency of the Roman Catholic teaching on justification: if the blood of Christ is enough to satisfy the sins of the whole world, it is illogical to demand from people some additional satisfaction. But Luther did not notice the main disadvantage of this teaching, which consists in too free operating in stemology with analogies with such human concepts, as anger offended, the need to satisfy, etc. The validity of God is not at all that our human justice providing human interests . It comes from other criteria - moral. Not a father is removed from the prodigal son - this son goes to the side of the distance. God is not entitled with a sinner - this is a sinner emanating with God. As stated in the Canon Octocyha:
"You are the enemy of the sort of beerly loved the enemy." "That's it standing at the door and knock ..." The man himself must open the door. Change must occur in man, and not in the abstract sphere of legal relationship. Christ came to us to connect with us. We are not aside from the cross, we are not passive observers of their salvation. The Cross of Christ enters the life of a Christian and together with him, the breakdown of a different life. This is a moral sphere. Dice dry mankind is resurrected with death to death. In "tombstones" Great Saturday The thoughts and feelings of the church are facing the birth of a new life from the "two-time" grain, which took the subsoil of the earth in the burial of the Savior. Participants in this life in Christ are rescuable. In this life, on the thoughts of the Church, and consistent; Can't be salvation without getting rid of dead cases.
Amorality in the Lutheran environment, of course, is not observed, on the contrary, we can talk about peculiar piety, quite hard Lutheran piety. However, what was destroyed from the very beginning and what is not in Lutheran and to this day - the concepts of internal struggle with sin, asceticism, because if a person is saved, the inner struggle to overcome certain passions and vices, in fact, cannot find excuses, She is not. With all the piety, puritanism of those or other Protestant directions, asceticism as such in Protestantia is absent in all its directions.
140. And finally, completing this section, you can once again apply to an authoritative dogmatic document - "District East of Eastern Patriarchs" (1723). It is expecting the church doctrine of Western delusions, which have accumulated by the XVII-XVIII centuries. In particular, about affairs and faith says it is said: "We believe that a person is justified not just at the same faith, but by faith, prompted with love, that is, through faith and affairs. Not a ghost of only faith, but the faith in us justifies us Christ. " Neither theoretical faith Lutheran nor the contemplative side, nor the very fact of confidence in its own salvation of this salvation. It gives only faith, which can be called alive or, as it is referred to in the message, popular with love, that is, the one that is embodied in the real, as directed to righteousness, of life in Christ the Church man.
Each Protestant denomination has their own rites, but the main thing is to educate the "internal religious feeling".
Lutheranism
Lutheranism arose on the basis of the German religious consciousness during the German Reformation, which formed the general foundations of the probestation of Protestantism. M. Luther and F. Melanchton, as well as their closest followers.
During the reformation, the doctrine of salvation was created only by faith. The idea of \u200b\u200bsalvation only through faith developed mainly from the peculiar interpretation of the Epistle AP. Paul, so revered by Luther.
What is this saving faith that makes a person "a vessel to master the merit of Christ." Vera is not a personal merit of a person and not the fruit of his inner formation, it does not belong to him, but descends more than a special gift of God. Luther wrote about this: "Faith is not a human thought, which I myself could produce, but the Divine power in the heart."
"Approve the continuing authority of the Scripture, Luther insisted on the right of each believer to have his own understanding of its content, on the independence of personal judgments in matters of faith and morality, and, ultimately, on freedom of conscience."
From the seven sacraments, recognized as in Orthodoxy and in Catholicism, Lutheranism retained almost only two: baptism and the Eucharist.
The traits of the sacrament also retains repentance, the rest are recognized as rites.
Only baptism and the Eucharist have an indisputable divine origin, as based on clear evidence of Holster. Scriptures.
Lutheran verbation perceives the sacrament not as a way of action of grace in the world, but as a sign of human communication with Christ.
Lutheran baptism does not exempt human nature from the very original sin, but only from punishment for sin, this is not a rebirth from sin, but an amnesty.
The Lutheran sacrament of repentance is the continuing effect of baptism, and its being is legal because his goal is to be absorbed by sins through faith in Christ, it revives this faith, makes it real in a person's life.
The Lutheran understanding of the Eucharist is resting at two main differences - the denial of the liberation of bread and the guilt of the Eucharist in the body and the blood of Christ and denial the importance of the Eucharist as the victim.
Calvinism
The cradle of the Reformation, undoubtedly, remained Germany, but evidence of its objective aging in the depths of the Catholic Middle Ages, was the emergence of the second powerful focus of the church protest in Switzerland. He arose simultaneously with the beginning of the German movement, but practically regardless of him. Soon the differences in interpretation of the general began the reformation were so significant that in 1529 there was a division of the German and Swiss branches of the Reformation, which consolidated the independent existence of a group of Protestant currents known under the general name of the reformat churches.
In general, the reformation or, as they are often called, Calvinism differs from Lutheran a large sequence and rigidity of views.
The basics of the reformat traditions outlined in his writings Jean Calvin, the younger contemporary fathers of the Reformation. Its main essay is the famous work of "instructions in the Christian faith".
Turning to the consideration of the peculiarities of reformat creed, it is necessary, first of all, to point out the overall beginning, which organically connects it with Lutheranism and with the ideology of the Reformation as a whole, namely, the approval of the salvation of faith.
The main feature of Calvinism is the doctrine of unconditional predestination, according to which God from eternity predetermined some people to salvation, others to death. This allows you to finally destroy all the possibility of the merit of a person in salvation, he fully belongs to the will of God. By the way, "in global religion science, the most widely represented point of view, according to which the appearance and existence of religion is associated, primarily with the relationships of incompatibility, dependence, limitations, domination, subordination, etc., - that is, in absolutely independent of the will of people forces ".
Based on the idea of \u200b\u200bunconditional predestination, Calvin rejected the universality of the godfather and evangelical gospel, for the Lord has undergone death on the cross not for everyone, but only for those who chose himself to eternal life. This provision destroys the main dogma of Christianity - faith in the redemption of all, perfect by Bozhochlovek.
In the teachings about the Church, the Reformedism consistently develops its basic principle. The True Church is a community of truly chosen, that is, predetermined to salvation. But the Swiss Reformation finally abolishes any features of the hierarchical device, which still retained Luther. "The dislike for structural uniformity became a distinctive feature of Protestantism, which was formed in the conditions of split united for European countries of the Church and the extrusion of the Superior Sacred Roman Empire."
The reformat tradition recognizes only two sacraments - baptism and the Eucharist.
In the understanding of the baptism of Calvin close to Luther, he considers this sacrament to the divine sign of the reality of the believer in a gracious union with God, the seal of his adoption by Christ.
The only source of Christian knowledge Reformed Church recognizes HRM. Scripture.
Of particular attention is the principle of worldly asceticism, which developed on the basis of the teaching of unconditional predestination. The principle of worldly asceticism obliges a person to multiplying his welfare, which, in turn, was perceived not as a personal heritage of a person, but as a gift from over, as a sign of favor of God to man.
1. Introduction ......................................................... .............. 3
2. Lutherancy ..................................................................... 4
3. Calvinism .... ................................................................6
4. Anglication ............................................................... ... 9
5. Zwingleanism ....................................... ............................. 11
6. Conclusion ............................................................ 13
7. List of references ................................................ .14
Introduction
With the beginning of the Reformation, Protestantism has become one of the defining spiritual and political movements first in Europe, and then in the world. Different Protestant confessions over the centuries offered their own solutions to the solutions of spiritual problems and ensure religious needs of believers.
The crushing of Protestant denominations occurred and occurs almost continuously. The main directions in Protestantism are Lutheranism, Anglicism, Calvinism and Zwingleanism.
Originally, Lutherans called all Protestants (in Russian Empire This naming existed actually before the revolution). Samupply Lutheran for a long time It was: Evangelical Christians.
The ideology of Calvinism, widely spreading, had a significant impact on the history of mankind. She contributed to the formation of the thiranobor tendency of the XVII-XIX centuries. And participated in the formation of the United States.
Reformation in England was carried out in contrast to other countries "from above", by the will of the monarch henrich VIII. The church became the national and turned into an important support of absolutism, she was headed by the king, and the clergy was subordinate to him as part of the state apparatus of the absolutist monarchy.
Unlike other Protestant currents, Zwingleanism was formed separately from Lutherancy, spreading to Switzerland and South Germany in the XVI century. By the end of the XVI - the beginning of the XVII century, Zwingleanism merges with Calvinism.
Lutheranism
Lutheranism arose on the basis of the German religious consciousness during the German Reformation, which formed the general foundations of the probestation of Protestantism. M. Luther and F. Melanchton, as well as their closest followers. From Germany, it has spread in a number of European countries: in Austria, Hungary, France, in Scandinavian countries, and then North America. Now there are about 75 million Lutheran and about 200 Lutheran churches. 50 million Lutheran belongs to the World Lutheran Union formed in 1947.
- "Big Catechism" Luther (1529);
- Small Catechism Luther (1529);
- "Augsburg Confession" (1530);
- "Apology of Augsburg Confession";
- "Schmalkaldenian articles" (1536);
- "Formula of consent" (1580).
Very important among them belongs to the "Augsburg confession", compiled in 1530. It outlines the main dogmatic representations of Lutheranism about God, sin, justification, churches and sacraments in contrast to Catholic faith.
In 1536, Luther was written by the so-called "Schmalkaldenian articles" or items. Briefly repeating the content of the "Augsburg confession" and "apology ...", this small essay complements his teaching about the ternaryness of the divine persons and about the face of Jesus Christ.
Creation (confession) exhaustively stated in the Book of Consent. Lutherans take themselves to the trinitarians and confess the God's country of Jesus Christ, crucified on the cross, descending into hell, resurrected and ascended for the sky, so that in the end of times come again for the trial for the trial and dead. An important place in the doctrine occupies the concept of original sin, which can be overcome exclusively by the action of grace (Lat. Sola Gratia) expressed in faith (Lat. Sola Fide). At the same time, the denying role of freedom in salvation, Lutherans do not deny freedom in worldly matters, so they are not supporters of predestination (God knows everything, but not everything predetermines). The main and only criterion for the correctness of faith they consider the Bible (Lat. Sola Scriptura). As an additional authority, Lutherans resorted to the sacred ledge of the fathers of the Church and other traditional sources, not necessarily Lutheran, but emphasizing that they (like the consent book) are true as much as they correspond to the Scripture, and in no case are not self-sufficient. The same critical look applies to the opinions of theologians who stood at the origins of confession, including the writings of the Luther himself, the attitude to which Lutheran is respectful, but without a cult.
Lutherans admit two sacraments: baptism and communion (at the same time, the apology of the Augsburg confession ranks confession and ordination, art. XIII). Through baptism, people become Christians. In the communion, they are strengthened in faith. The peculiarity of the Lutheran communion inside the Western tradition is that all believers are seeded, and not just priests. This is due to a special look at the church, where the priests are only pastors (preachers), that is, just special professionals in their community, and are not sublined over the laity. Meanwhile, the Lutheran Church builds its succession to the apostolic times. In addition, Lutherans practiced rites that do not possess the status of the sacrament: confirmation, wedding, funeral and ordination.
Calvinism
The cradle of the Reformation, undoubtedly, and remains Germany, but evidence of its objective aging in the depths of the Catholic Middle Ages, affected by the internal crisis, was the emergence of the second powerful focus of the church protest in Switzerland. He arose simultaneously with the beginning of the German movement, but practically regardless of him. Soon the differences in interpretation of the general began the reformation were so significant that in 1529 there was a division of the German and Swiss branches of refrain, which consolidated the independent existence of a group of Protestant currents known under the general name of the reformat churches.
Currently, significant reformat churches exist in England, Hungary, the Netherlands, Romania, France, Germany, Slovakia, USA, Switzerland, as well as in a number of third world countries. The most representative international organization is the "World Alliance of Reformed Churches", which in 1875 united about 40 million in its ranks of representatives of the main flows of reformation.
In general, the reformation or, as they are often called, Calvinism differs from Lutheran a large sequence and rigidity of views. Perhaps it was this circumstance that contributed to the widespread reformity, because its sharp, dark, but logically verified theological forms coincided with the religious nature of the Middle Ages, on the one hand, and on the other, they satisfied that thirst for rationality in the faith affairs, which the Catholic tradition raised.
The basics of the reformat traditions outlined in his writings Jean Calvin, the younger contemporary fathers of the Reformation. Its main essay is the famous work of "instructions in the Christian faith." In Geneva, Calvin also showed himself as a major public figure, he became an almost endless ruler of the city and did a lot to transform his life in accordance with the norms of reformat creed, without stopping at the time of physical violence with his opponents. Its influence, both in Switzerland, and in Europe was so great that at one time he earned the name of the "Geneva Pope".
Symbolic books of reformatism are quite a lot and not all of them use the same authority. First of all, the "first catechism", written by J. Calvin, enjoyed the greatest recognition on the basis of its "instructions in the Christian faith." He sets out the doctrine of the sources of Christian knowledge, about God and its properties, about man and fall, about the church and the sacraments. General-speaking faiths are also considered "Geneva Catechism" and "Geneva Agreement" (the last work is distinguished by the most consistent statement of the exercise on predestination). The "Gallican confession", and Heidelberg Catechism, also enjoys wide recognition in the Reformed tradition.
If Martin Luther began the Protestant Reformation of the Church in the 16th century on the principle of "remove from the church, everything that clearly contradicts the Bible", then the French lawyer Jean Calvin went further - he removed everything from the Church that it was not required in the Bible. Therefore, the Protestant Reformation of the Church of Calvin - Calvinist Theology is characterized by a tendency to rationalism and often distrust to mysticism.
The central doctrine of Calvinism, from which all other doctrines are rationally follow - the sovereignty of God, that is, the Supreme Power of God in everything. From this doctrine, the main differences between Calvinism from other Christian denominations (Catholicism, Orthodoxy, etc.).
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Protestant churches and sects
Protestantism arose in the XVI century as an extensive movement in Western Christianity, unzipped around the world and continued until now. He opposed the authoritarianism and traditionalism of the Roman Catholic Church, it sets the question to be considered to be true Christianity and how to re-create in the conditions of the modern world the true Holy Church, having samples of the Propoostol communities in the Holy Scripture.
Lutherancy and Calvinism of Continental Europe and Anglicanism in Britain became the first achievements of the Protestania, but the general dissatisfaction with its results constantly led to the emergence of new reform movements - puritans, presbyterias, methodologists, baptists, Pentecostals, etc.
The main task of the Reformation was to formulate a religious concept, which would be vital and socially significant in the changed social conditions.
Lutheranism - One of the main currents in Protestantism, based on the teachings of the German priest and the monk Luther. The essence of the exercise is that the content of the creation is entirely given in the Holy Scripture, therefore, there is no need for a holy tradition; Only God forgives the man of his sins, so there is no need for the clergy, but there is a "priesthood of all faithful" in the church community; The man has lost its original righteousness in the fall, is doomed to live in slavery sin, it is not able to create good, but it saves in faith in Christ - justifies only faith without pious affairs; There is no cooperation in salvation - everything decides and only God does, and not the will of man; The human mind, due to its extreme sinfulness, is not able to discover God, the comprehension of truth, to the girlfriend. Hence the negative attitude towards philosophical searches and creativity, to the freedom of the human spirit. In the sacraments, Lutherans recognize the real presence of Christ. In Lutherancy, there are various currents, in particular, many Lutherans believe that the role of human personal efforts in its salvation is significant. Over time, Lutherans also came to the fact that a critical biblical science was needed, which revealed the incompleteness of the multifaceted biblical content to the Lutheran doctrine.
Lutheranism - the church of Northemiets principalities - is now common in Europe and the United States. Recognizes the authority of the Nicene Symbol of Faith. Saves the bishopath, a special dedication to the spiritual San and the two ordinances: baptism and the Eucharist.
Calvinism - One of the main Protestant traditions associated with the activities of the French reformer Calvin. Having perceived the stations of Lutherancy, Calvin modified them as follows: God is absolutely omnipotent and is the root cause of all that happens in the world of his justice and mercy is not so important as his predetermining will. After the sin of angry by nature and, immersed in the kingdom of evil, can not have any salvation, no will to salvation, nor good deeds, nor faith in God and spiritual bliss. The merits of Christ, who deceased on the cross, open a person the opportunity to find faith and grace, as well as justifying his pious affairs. God predetermines to salvation or killed, and his decision is immutable, so saving grace, if it is obtained, already never can To be lost. Faith in God is equivalent to faith in the immutability of grace, saving eternity. The Bible carries in itself everything that is necessary for the execution of our debt before God, its authority is certified by the testimony of the Holy Spirit. The sacraments of Calvinists are interpreted symbolically - as evidence of grace. The state, from the point of view of Calvinists, should be theocratically subordinate to the Church.
Calvinism is currently the Swiss Reformer Church. There is no compatible symbol of faith in Calvilism, the only source of creed is the Bible. Baptism and Eucharist - not the sacraments, but symbolic rites.
Anglicanism - Protestant Church of England. Her head was announced by the English king. Soon the Anglican Liturgy and its faith symbol ("39 articles" was approved). The Anglicanism combines the Catholic dogma about the saving power of the Church with the Protestant teaching about the salvation of the personal faith. According to the cult and organizational principles of the Anglican Church closer to the Catholic Church. The external ritual side of Catholicism in the Anglican Church was almost not reformed. The king appoints bishops, the head of the Anglican Church - Archbishop Canterbury. The priests may be married, and women have been allowed to priestly recently.
CALVINISM - Direction in Protestantism, Osn. J. Calvin.
Celebration, church. Device, liturgy. According to K., an exceptional authority in matters of faith and Christ. Life belongs to St. Scripture. Most Calvinists recognize Nikeo-Constantinople, Apostolic and Afanasyevsky Symbols of Faith. Navigable principles of K. briefly formulated in Gallican (1559), Belgian (1561), second Helvescent (1566), Westminster (1647) and other confessions that differ slightly as well as in Heidelberg Catechism(1562) and other documents.
K. emphasizes the absolute sovereign power of God. The will of God's will determine what is a blessing, and that - evil, and the founding of this God's decision of incomprehensible for a person (this position K. goes back to Lovinessr.-century. Voluntarism Duns cattle and W. Okkama). In particular, according to K.'s teachings, it is impossible to understand why some people will be saved by God, while others are convicted, although the other is predetermined by God in advance: so., K. shares the provision on double predestination, characteristic of radical Augustinism. Saving a person is not a reward for His Good Deeds: As a result of the original sin, all people are sinners and deserve only condemnations; A person is not able to make good things on his own, for this he needs grace. He receives her through faith in Jesus Christ - the only mediator between God and man. All the affairs of the believer carry the seal of sinfulness, but the sins are forgiven him, because he comes with the righteousness of Christ. This process of excuse is at the same time consecration: thanks to the grace received, the person increases in holiness and purity of life. The righteous can not resist grace, just as the sinner is not able to not sin, therefore the holiness of life, both private and public, is a sign of chosenness to salvation. Referring to some V.-Z. Texts, K. Also considers the SET SETTING SET SUCCESS.
The church is established by God in order to awaken in people faith; Outside the church should not be hoped for salvation. The signs of the true church are the preaching of the Word of God in its purity and the commission of the sacraments according to the establishment of Christ. The sacraments are valid only for believers. From the sacraments, K. recognizes baptism and the Eucharist; Unlike Catholicism, Orthodoxy and Lutheranism, he considers Evharist. Bread and wine only as visible symbols of the Spirit. The presence of Christ.
K. approves the universal priesthood of believers. Nevertheless, leaning on N.-Z. Information about the initial Christianity, K. recognizes as established by God 4 ranks of the ministers: shepherds, teachers, elders and deacons. Shepherders are preached and are the ministers of the sacraments, teachers teach in schools and un-tah, elders care about discipline, deacons organize the affairs of charity. The hierarchical position of these ministers in Sovr. K. Allows variations. In general, teachers and deacons are considered as auxiliary ministers, shepherds and elders - as basic and are called presbyters (sometimes presbyters are called only shepherds). In each lower local community ( congregations) There is one shepherd and several. Elders, they form the governing body - session, or Consistor (Sometimes it includes auxiliary ministers). New ministers can be elected by the entire Congregation or only the session.
Worship in K. is characterized by simplicity. Lack of liturg. Outlies emphasizes the principle of universal priesthood. There are no altars in the temples. Using the use of images in churches, because Their presence, according to K., can give a reason for idolatry. In liturgy great importance It is paid to sermons. Forms of liturgies in different churches and even off. Congregations may vary.
History. The first embodiment of the principles of K. became the church in Geneva, organized by Calvin himself. The consistor, consisting of shepherds and elders, was not only ch. Rel. The city authority, but also a kind of court in the field of societies. Mellava: From the very beginning of its existence, K. Magnifier to an extremely strict lifestyle, which includes modesty in clothing and ban on the manifestation of gaiety. The city council of Geneva contributed to the well-being of the Calvinist Church; The city became a refuge for Calvinists, expelled from other countries, and ch. The focus of the spread of ideas K.
During the XVI century. There was a gradual fusion of K. with Dr. protest. the flow - Zwingleanism (U. Zwingley), close to K., but arising before him. This process began in 1549, when the city of Bullinger is a substitute for Zwingli in the leadership of the Zurich Church - signed with Calvin Zurich Agreement (CONSENSUS TIGURINUS) on faith issues. As a result, K. spread in most cantons of Switzerland. The followers of this united flow usually do not call themselves no calvinists nor Zwinglians, arguing that they seek not to follow Calvin and not zwingli, but St. Scripture; The name was established for their churches. reformat (Reformed Church). In theology and church. The device of reformat churches the prevailing direction remains K., although there are also separate. Zwinglyan elements. For example, MN. Reformeds understand the Eucharist only as a memory of Christ, and not as spirit. The presence of Christ.
In Germany, K. in the XVI century. got distribution in the Depth. areas, in particular in such free cities, as Strasbourg (now France) and Konstanz, as well as in the Palatz at Kurfürst Friedrich III. Westphalian world of 1648 officially recognized the existence of Calvinist Terr. Along with Catholic and Lutheran.
In Hungary to Con. XVI in. 90% of the population became reformats; In the future, however, Rel. The policy of Habsburg and the active sermon of Jesuits led to the return of most of the Hungarians to Catholicism. In the XVI century K. found a response from MN. Representatives of Polish gentry, but lost influence in Poland with the beginning of Catol. Reforms in the 1560s (counter-formation).
In France, the conflict between Catholics and Calvinists (whom they called Huguenotes here) led to the so-called. Religious wars (1562-98). Nante Edict Henry IV (1598), who granted freedom of religion to Huguenotas, was canceled by Louis XIV in 1685. K. in France was again legalized only in 1787 Louis XVI.
Real requirement. Rights for the Netherl. Calvinists were one of the reasons of the war of the independence of the Netherlands from Spain (1566-1609). After independence (1581), the Reformed Church became the state. Church in the Netherlands (in the XIX century. It was separated from the state). Dutchman Ya. Arminine (1560-1609) founded a special direction in theology of K., mitigating the thesis of double predestination: according to the army, God knew in advance that a person would sin on his free will, but did not predetermine the people, because the freedom of man those. The ability to choose between good and evil is not subject to no coercion. Arminianism It was considered on Dordrecht Synod 1618-19, in which representatives of not only the Netherlands, but also Swiss, it., Schotl. and eng. Calvinists. The Synod spoke out against the theses of the armin, to find them in non-codexal, but in the future, the Arminianism received a significant distribution in K.
Reformed churches of Europe. countries usually have so-called. Presbyterian structure: several. neighboring sessions form a general ruling authority - presbytery (one shepherd and one elder from each congregation). Several. Presbytery can form a synod. Synods or directly presbyteria are combined into Gene. Assembly - Higher church. organ nat. scale. In some countries (for example, in Hungary), the reformists also have bishops, but this is not the degree of priesthood, but only a position in church. manual.
In Scotland, the reform of the Church on the principles of K. (1560) was held by another Calvin J. Knox. The Presbyterian Church of Scotland received the status of the official. Churches of the country (saved and now). In England in the XVI-XVII centuries. K. influenced the church. Reform, although Radical adherents K. (Puritan) criticized the Church of England (Anglican Church) for submission to the state-woo, the episcopal device, the preservation of the Elements of Catol. Renovation and Arminian theology. Part Puritan advocated the Presbyterian structure of the Church; Dr. Part ( independents, or Congregationist) It sought to independence. Congregations, without hoping for the reform of Nats. The scale that would satisfy their requirements. Contradictions between the officer. The church and puritans became one of the reasons of the English. Revolution (1641-60). The result of the struggle was, on the one hand, the expansion of the carriage base of the Anglican Church, which allowed MN. Puritans to join it, and on the other - recognition of the state of non-aligned calvinists ( dissenter), Of which some form the Presbyterian Church of England, while others remained correct to the congregationalist device. Congregationalists, in general, based on K., allow a wide range of opinions on faith issues. Some congationalist communities gave rise to the movements of Baptists and Quaker. In the XVII-XVIII centuries. Among a certain part of the Congregationalists spread unitarianism (antitrinitarianism), whose representatives deny the as-following Jesus Christ to God Father. In the XIX century Congregationist unions of England and Wales, Scotland, Ireland were created. Departure Communities of the Congregationalists remain independent; Their meetings - Synods, Assembly, are the nature of consultations and are intended to maintain friendly links between congregations.
MN. Calvinists, fleeing from the persecution that they were subjected in some European. countries, found the refuge in North. America and formed reformat, presbyterian and congationalist churches in the United States.
In the XVII-XVIII centuries. Inside K. appeared so-called. theology of the Covenant (it. Fö dERALTHEOLOGIE,english . Covenant Theology). Developing a bibl. The concept of consistently prisoners of alliances (covenants) between God and his people, representatives of this theology softened the original Calvinist concept of God as an absolute rule: concluding a contract with people, God, thereby put the limit of his sovereign will. This concept led to polit. Conclusions: If the initial K. prescribed the state submission of the Church, the Testa's theology allowed to consider their relations as a free agreement between God and man. Thus, she influenced the formation and distribution of the theory public Treaty.
History K. Characterized by the numerous. split churches and communities due to disagreement on religious or organizational issues, but in the XIX-XX centuries. The process of association in the national, and then the international interference. scale. In 1875, the World Union of Reformed Churches (Presbyterian Device) was founded. In 1948, an international was formed. Congregationist council. In 1970, the merger of these two organizations gave the beginning of the World Union of Reformed Churches (Presbyterian and Congregationalists), which unites the B ° to the whole part of the Calvinists of the world. In a number of countries, the reformat churches united with others. Protest. Confresions - Lutherans (Lutheranism), methodologists, etc.
In the present Time in the world there is approx. 75 million adherents of the Reformed, Presbyterian and Congregationist Churches.
In 1968, the Papal Secretariat to promote Christ. Unity and Executive Committee of the World Union of Reformed Churches made an initiative of Ekumen. Dialogue between Catholics and Reformeds. In 1969, a joint commission was organized, which prepared the document Presence of Christ in the Church and in the World (1977). The 2nd stage of the Catholic and Reformed dialogue, which began in 1984, ended with the output of the document To the general understanding of the church (1990). In 1998, the 3rd stage of the dialogue began, dedicated to the topic "Church as a community of a general certificate of the kingdom of God." Since 1969, trilateral dialogue of Catholics, Lutheran and Reformeds, during which the Agreement has been published Theology of marriage and mixed marriages (1976). In addition, the Catholic and Reformed dialogue is conducted at the level of churches. countries.
Reformed church in Russia. The first reformats in Russia were English. And Dutch. merchants. At first they were adjacent to Lutheran communities. The 1st Reformed community arose in Moscow in 1629, then in Arkhangelsk in 1660, and in 1689 in Vologda and Yaroslavl. In St. Petersburg in the XVIII century. Formed Dutch., English and German franz. Reformed communities. Among the Germans, the colonists, who from 1763 began to settle in the Volga region, and from 1804 - on the coast of the Black Sea, there were reformats (by 1917 their total number was estimated at about 50 thousand). In hell The relations of reformats, like Lutherans, were subordinated to the secular body - the Justice College of Liflyand, Estland and Ingermanland, and in 1819, the main imperial evangelical consistory. In 1828 it was assumed that during the meetings of this consistory "for consideration of reformat cases", two reformat pastors are added to the representatives of the Lutheran clergy. After 1917, the reformats were persecuted along with other confessions. In the conditions of deportation of the Germans MN. Reformeds joined Lutherans; Often smoothed and ritual differences between them. IN Charter of the Evangelical Lutheran Church in Russia and other states (1994) It is said: "Christian reformats belong to our communities as full members." Reformed and Presbyterian churches. Communities existing in a number of cities in Russia, in the present. Time is not combined with a common church. Structure.
As of January 1, 2003, 5 reformat and 140 Presbyterian Rel were officially registered in Russia. organizations.
LIT-RA: Magrat A. Theological Thought of Reformation. Odessa, 1994; Miter H.G. The main ideas of Calvinism. Grand Rapids, 1995; Dutch Reformed Church in St. Petersburg (1717-1927). St. Petersburg., 2001; Meeter H.h. Calvinism: An InterPretation of Its Basic Ideas. Grand Rapids, 1939; McNeill J.T. The History and Character of Calvinism. NY., 1954; Marburg Revisited: A Reexiamination of Lutheran and Reformed Traditions. Minneapolis, 1966; McKenzie J.L. et al. Reconsiderations: Roman Catholic, Presbyterian and Reformed Theological Conversations. NY., 1967; International Calvinism. OX., 1991; Encyclopedia of the reformed Faith. Louisville, 1992; THE CALVINISM IN EUROPE 1540-1620. C., 1994.
A. Gorelov, K. Chellin