By “getting over” the Reformation I do not mean a return to Rome. A good post-Reformation theology should already factor in the rejection of the flawed Roman rites and polity which precipitated the 16th century crisis.
Even a loyal Catholic will probably not deny that on the eve of the Reformation the divine judgment upon the Roman Church as a whole was likely to have been ‘guilty.’ But how many Protestants will admit that, after the day had dawned, the Church was nevertheless on the whole worsened by the systems and policies of the reformers?
The main wings of the Protestant movement not only failed in the prime objective of a reform of Rome but also failed to maintain general unity, and finally, failed even to lead a real reform – the last an accusation made by the spiritual and Anabaptist reformers whom they persecuted so bitterly after 1524.
Here is harsh criticism for Luther and Zwingli in a letter of 1524 by Conrad Grebel, co-founder of the Swiss Brethren and called by some the ‘Father of the Anabaptists’
“In respecting persons and in manifold seduction there is grosser and more pernicious error now than ever has been since the beginning of the world. In the same error we too lingered as long as we heard and read only the evangelical preachers who are to blame for all this, in punishment for our sins. But after we took scripture in hand too, and consulted it on many points, we have been instructed somewhat and have discovered the great and harmful error of the shepherds…
“… every man wants to be saved by superficial faith, without fruits of faith, without baptism of trial and probation, without love and hope, without right Christian practices, and want to persist in all the old manner of personal vices, and in the common ritualistic and anti-Christian customs of baptism and of the Lord’s Supper, in disrespect for the divine Word and in respect of the word both of the pope and of the anti-papal preachers.”
Spiritual and Anabaptist Writers, ed. G. H. Williams & A. M. Mergal, 1957, p.74
If God truly shows no partiality and judges the church as a whole – the period of Reformation must be seen in its result on the whole – not in a renewed church but in a serious disruption of the unity of Western Christianity – characterized by intolerance, intellectual and spiritual isolation, and internecine rancor which has weakened the appeal of Christ to the world.
I’m guessing the decreased percentage of church-goers in town over the past 100 years could be a reaction against the constant refunding of Christian doctrine in the words of Aquinas, Loyola, Luther, and Calvin. Or do we think the world will never tire of looking at Christianity through the eyes of ‘classic’ thinkers of the Medieval and Reformation eras?
What’s next then? The blog has already named one post-Reformation ‘Father’ – the 17th-century founder of the Religious Society of Friends, George Fox. I was going to stay away from the sixteenth century on principle but I think these radical Christians who ‘got over’ the magisterial Reformation almost as soon as it started certainly merit a look – some were the first to die for their faith at the hands of their fellow-Protestants.