Читать книгу Reformation Thought - Alister E. McGrath - Страница 27

One of the most interesting phenomena on the eve of the Reformation is the surge of interest in the development of a personal spirituality on the part of many educated laity. This phenomenon is well documented for the period 1490–1520 in Spain, northern Italy, and parts of France. This quest for a deeper vision of the Christian life was not necessarily linked with any demands for institutional reform of the church, or a review of its theological commitments. It was primarily concerned with searching for personal fulfilment and authenticity, often linked with a new interest in reading the New Testament at a deeper and more satisfying level.

During the Renaissance, lay Christians appear to have become increasingly dissatisfied with approaches to their faith which stressed its purely external and institutional aspects – such as merely attending church. As the rise of the movement sometimes known as “Evangelism” in northern Italy in the late Renaissance makes clear, there was growing lay interest in achieving spiritual authenticity, often through a close reading of the Pauline epistles. A group of spirituali – as such individuals came to style themselves – gathered around charismatic individuals such as Gasparo Contarini in Venice, Vittorio Colonna and Reginald Pole in Viterbo, and the Spanish exile Juan de Valdés in Naples. This movement, notable for its emphasis upon a personally assimilated faith, became firmly established within the church without being regarded as in any way heretical, schismatic, or even problematic.

Older studies of the background to the Reformation tended to portray the later Middle Ages as a period in which religion was in decline. Modern research, using more reliable criteria, has indicated that this judgment was premature and unreliable. Between 1450 and 1520, Germany saw a considerable increase in popular religious piety. It is important to realize how deeply embedded religious ideas were in the culture of this period. While there were certainly problems in late medieval religion which Protestant reformers were able to exploit subsequently, the existence of these vulnerabilities is not in itself adequate to explain why Protestantism came into being, or took its specific historical and religious forms.

Underlying such criticisms was a growing spiritual and cultural confidence within the laity, accompanied by a solidifying realization of the disparity between the vision of the church set out in the New Testament, and the somewhat different social reality that they encountered in western culture. The increasing volume and stridence of such complaints is often assumed to reflect failings on the part of the church; yet it might equally reflect growing expectations on the part of the laity, and an increased confidence in expressing these concerns. A growing popular interest in religion during the fifteenth century led to lay criticism of the institutional church where it was felt to be falling short of its obligations.

In many respects, salvation became institutionalized within the western church during the Middle Ages. The church was the institution which bestowed salvation through its sacramental system. The two sacramenta mortuorum (“sacraments of the dead”), baptism and penance, represented the gateway to eternal life on the one hand, and a means of restoring grace after a lapse. Cyprian of Carthage’s famous maxim “there is no salvation outside the church” was interpreted to mean that salvation could only be attained through the institution of the church. Christ made salvation possible; only the church could make it available. This basic principle was expressed in tangible form in church architecture. The great west doors of churches were often decorated with slogans, declaring that it was only through entering the church that salvation could be attained. To leave the church was to leave behind any hope of salvation.

Yet such institutionalized visions of Christianity were of little value to many educated laity, who were searching for forms of Christianity that were relevant to their personal experience and private worlds. Not only were lay Christians in the period 1450–1520 more interested in their faith than their counterparts in earlier generations, but levels of lay literacy had soared, partly due to the introduction of printing, enabling the laity to be more critical and informed about what they believed – and what they expected of their clergy. With the advent of printing, books became more widely available, now lying well within the reach of an economically empowered middle class. Devotional books, collections of sermons, traditional “Books of Hours,” and translations of the New Testament regularly appear in these inventories. Lay people were beginning to think for themselves and did not consider themselves to be dependent upon their clergy in matters of Christian education. Studies of inventories of personal libraries of the age show a growing appetite for spiritual reading, allowing people to make connections between their faith and their experience of the world.

This point is especially evident in the publishing history of one of the most important works of the early sixteenth century – Erasmus of Rotterdam’s Handbook of the Christian Soldier, which first appeared in 1503. The work made a powerful appeal to educated lay men and women, whom Erasmus regarded as the most importance resource that the church possessed. The future of the church, Erasmus argued, rested on the emergence of a biblically literate laity. The central role of the clergy is to educate and encourage the laity, not to see lay Christians as their spiritual inferiors. The soaring popularity of this work, especially in the late 1510s, suggests that a radical alteration in lay self-perception was taking place. The work was translated into English in 1520 by William Tyndale, who was clearly sympathetic to its agenda.

One of the most important aspects of Luther’s doctrine of justification by faith alone was that it stressed the importance of the believer’s personal relationship with God. Although Luther considered that the institution of the church remained important, his doctrine of justification suggested that Christianity was fundamentally about a believer’s direct engagement with God. This new emphasis on the importance of the individual – which is really a retrieval of ideas already developed in the writings of Augustine of Hippo in the early fifth century – extended to Luther’s understanding of the church, particularly his notion of the shared or corporate “priesthood of all believers” (pp. 183–5), which declared that lay Christians played an important role in cultivating the faith and spiritual development of their peers. Just as importantly, Luther’s emphasis on the use of the vernacular can be seen as an important aspect of a wider program of the democratization of faith, which we shall consider further in a later section of this chapter.