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Excerpt from The Formative Principle of Protestantism In regard to Calvin there will not be two opinions, and we presume that Dr. Warfield will not object to the statements of Drs. Zeller and Sigwart, that according to Zwingli "the election of the individual is the proper object of faith," or, "it is only election that justifies and blesses." But Zwingli and Calvin were not "all the Reformers," and their Reformation was not the whole, nay, not, in our opinion, even the larger part of the Reformation. Dr. Warfield has certainly heard of Luther and Melanchthon, and of the German Reformation; but he does not seem to have made himself profoundly acquainted with the early Lutheran teaching, for had he done so, he would have refrained, we think, from making his sweeping generalization about the "central doctrine," and about "the formative principle." Luther's Early Experience. Luther's profound conviction of sin and the bitter anguish of his conscience under his sense of personal guilt, led him to inquire the way of salvation with great earnestness. His thoughts about Predestination only deepened his distress. His study of the Scholastics and of the Scriptures brought him no relief. Finally an aged cloister-brother spoke to him about faith, and pointed him to that article of the Creed, which says: Credo remissionem peccatorum. He interpreted this article for Luther as meaning that we must have personal faith, and must believe that our sins are forgiven. This interpretation he confirmed by a quotation from St. Bernard's sermon, De Annuntiatione: Sed adde, ut credas et hoc, quod per ipsum peccata Tibi donantur. Hoc est testimonium, quod perhibet Spiritus Sanctus in cofde tuo, dicens: Dimissa sunt tibi peccata tua. Sic enim arbitratur Apostolus, gratis justificafi hominem per fidem. Melanchthon, who relates this incident in Luther's experience, says that Luther was in the habit of saying that he was not only comforted by these words, but that he learned to know what Paul meant by the declaration: Fide justificamur. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
This series is the first modern edition of the main body of Mercersburg theology. It includes all the important works, large and small, of John W. Nevin, Philip Schaff, and lesser Mercersburg figures, covering the significant doctrines and issues of the movement. Each volume includes critical or explanatory notes, relevant introductions, and bibliographies of modern works. With few exceptions, the early texts are reproduced in unabridged form. Since the original Mercersburg materials are now extremely scarce, and almost impossible to assemble in their entirety, the Lancaster Series forms an invaluable resource for historians of American Christianity and, in particular, for serious students of theology. It will commend itself to all those who wish to understand the nineteenth-century background of contemporary Protestantism. Both of the Mercersburg theologians, Schaff and Nevin, looked forward to a new age of the church - an age which would call into unity and catholicity all the divisions of the body of Christ.
Reprint of the original, first published in 1845.
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