|
 In
our first article tracing the background of the American
restoration we discussed the work of Erasmus and Wyclif in
making God’s word, available, and encouraging common sense
interpretation of it. Their 14th. and 15th. century work seems
far removed from our day, yet it had to precede our reform or
restoration efforts. It gave the studious “laity” a better
grasp of truth than that of tradition-bound “clergymen” and
led to a reaffirmation of the scriptural principle of the priesthood
of all Christians.
The
loss of “universal priesthood” in apostasy had to be
reversed. The historian Philip Schaff says priesthood of
believers is one of three fundamental principles of the
Reformation, and that its “true development lies in the
direction of general education, in congregational self-support
and self-government, and in the intelligent co-operation of the
laity with the ministry in all good works.”
In
England, by 1374, John Wyclif was opposing the secular authority
of the pope. To counteract the influence of the friars, in 1380
he taught and sent forth a body of itinerant evangelists,
apparently including “laymen.” They were condemned by a
Catholic Bishop for preaching without “episcopal or papal
authorization.” But the “common people” heard them gladly,
admiring their independence, devotion to conscience, solid
religious commons sense, and sound exposition of the Gospel.
Wyclif’s Civil Lordship says everyone in the
state of grace has a real lordship over the whole universe; are
reciprocally lords and servants. The fires of liberty were being
lit.
Wyclif’s
teachings spread to Holland;
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and John Huss of Bohemia became chief
defender of these views as early as 1402. He struck at the
foundations of the hierarchical system, exalted conscience above
papal council as interpreter of truth, and made the Scriptures
the final source of appeal. His zeal to preach the word, serving
Christ before men, resulted in his being burned at the stake,
1415. A century later Luther began his reform, independent of.
Wyclif and Huss, yet sowing in ground they had plowed. He used
the death of Huss as an example of an ecumenical council that
erred.
Martin
Luther’s Ninety-five Thesis protested the abuses of indulgence
in the Roman church, but when these led to a public debate with
John Eck (in 1519) it became apparent that he had struck at the
center of the medieval—ecclesiastical system; “at its ideas
of priestly mediation which denied the right of every believer
to immediate entrance into the very presence of God.”
(Shepherd, p. 101). Luther “ordained” a deacon (1525), and
even “consecrated” a bishop (1542). These startling
departures from “Episcopal Succession” were crippled,
however, by his own assumption of “episcopal prerogative,”
and ties with the state.
But
by now the fire of individual freedom to approach God — the
priesthood of believers — was a cardinal principle of
Reformation. It is shameful that we who have gained so much-at
such great cost —- rarely discuss this important truth, and
will allow violations of its principle to go unchallenged. Read
carefully our discussion of” priesthood,” p.2, this issue.
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