Introduction

Following the Middle Ages, the next 200 years (AD 1400-1600) is known as the Reformation Era of spiritual formation. The Reformation was a significant turn from previous eras where worship centered around Mass transitioned to pulpit preaching emerging as the central aspect of worship.[1] The reformation was a rejection of many Catholic teaching and practices that were nearly all human-driven involvement in spiritual formation. The reformers emphasized personal, rather than collective, spiritual formation. Furthermore, individual devotional Bible study and preaching were the two main elements of spiritual transformation.

Theologian #1

The reformer credited with starting the reformation is Martin Luther. He lived from 1483-1546 and he came from poor beginnings in Germany. Luther joined a monastery, but his sinful nature was constantly at the forefront of his mind. While at Wittenberg, Luther’s life changed from Romans 1:17, as he stated, “I was seized with the conviction that I must understand Paul’s letter to the Romans… but to that moment one phrase in chapter 1 stood in my way.”[2] Luther’s spiritual formation was simply reading Scripture and believing what God said. Luther does not describe steps of growth, but he does spend time explaining his conversion, which was a process of unlearning things from Catholicism. After reading Romans with new eyes, Luther said, “This immediately made me feel as though I had been born again and as though I had entered through open gates into paradise itself.”[3] Luther’s spiritual formation was centered around and was driven by the gospel.

Over the years Luther taught Scripture and strongly came against the practice of selling “indulgences, which the popes dispensed in order to reduce the number of years the faithful had to spend in purgatory.”[4] Luther’s view of the gospel gave the Christian freedom. “Martin Luther had much to say on the topic of Christian freedom from his tract from 1520.”[5] It all came to a head when Luther posted his ninety-five theses publicly challenging the Catholic church on October 31, 1517.

Theologian #2

John Calvin is one of the most well-known reformers. He was born in Noyon, France in 1509. Influenced by German Humanists, Calvin become reformed in 1533 or 1534.[6] Calvin was shy and reluctant to lead, but people around him thrusted him into the spotlight. In 1536 the Geneva city council Luther was persuaded to be the cities primary preacher, but he was let go two years later after his attempted changes to the church were unpopular.[7] Calvin was most comfortable serving as a local pastor, but he knew he had a higher calling as the movement’s leader.[8]

Spiritual formation, for Calvin, was primarily rooted in the revelation from the Scriptures. Consistent with reformed theology, Calvin believed God was the driver in spiritual formation, but it was accomplished through faithful reading of the Bible. Additionally, “Calvin believed the Holy Spirit provided inner testimony in the heart of believers to enable them to understand, believe and obey the Word, for there can be no higher or greater witness to God than God himself.”[9] Due to Calvin’s high view of Scripture, preaching God’s Word was the vehicle for bringing about spiritual formation. Sittser affirms, “The Reformers labored to preach well because they had a high view of the Word of God, whether incarnate, written, preached or made visible in the sacraments.”[10] Calvin is known as a theologian who emphasized the reliance on the Holy Spirit for spiritual growth through self-denial.[11]

Theologian #3

Erasmus was a leader during the Reformation Era, and he is known as the “Prince of the humanists.”[12] Humanism in Erasmus’ day had a very different meaning compared to what one might think it is today. Humanism “encouraged the renewal, a rebirth or renaissance, of an old idea of ‘the human’, which included notions of ethical behaviour in public life, the importance of history, and an ideal of beautiful style in writing.”[13]

Many reformers’ discrepancies with the church were so great they typically left, but not humanists. Erasmus of Rotterdam (1469-1536) was no different, staying connected to the church even though he issued many criticisms against it.[14] Erasmus’ view of spiritual formation came about through intellectual and cultural means. In other words, growing into a mature Christian does not exclusive to “spiritual” or “religious” activities such as Scripture memorization or prayer. Erasmus embraced and taught a holistic view of spiritual formation. Unlike most of the other reformers, Erasmus did not see preaching and personal Bible study as the primary vehicles for spirituality. In fact, Erasmus became influential and famous through his writing and not his preaching.[15]

Conclusion

The reformation era covered approximately 200 years and theologians in that time provide various complementary views of spiritual formation. Martin Luther delivered a view of spiritual formation focusing on the Bible and one’s new identity. Luther was certainly influenced by his own conversion. One Luther knew who he was in Christ, he believed spirituality would follow. John Calvin seemed to build on Luther’s spiritual formation by emphasizing the importance of preaching to grow spiritually. Calvin had the heart of a local pastor with a desire to preach God’s Word to his congregation, but his gifts elevated him to cause him to reluctantly be the face of the reformation for a time. In addition to the need for a Christian to hear solid biblical preaching, Calvin also taught the role of the Holy Spirit in spiritual formation. The pure humanist, Erasmus, had a stark difference in practice compared to Luther and Calvin. Erasmus opened the aperture of what spiritual formation encompassed. For Erasmus, spiritual formation included the arts, education, beauty, and culture and not a compartmentalized view of spirituality.

[1] Gerald L. Sittser, Water from a Deep Well: Christian Spirituality from Early Martyrs to Modern Missionaries, (IVP Books, 2007), 210.

[2] Ibid., 214.

[3] Martin Luther, Freedom of the Christian, (Dillengerger, 1520), 61.

[4] Gerald L. Sittser, Water from a Deep Well: Christian Spirituality from Early Martyrs to Modern Missionaries, (IVP Books, 2007), 215.

[5] Ibid., 217.

[6] Ibid., 218.

[7] Ibid., 219.

[8] Ibid., 219.

[9] Gerald L. Sittser, Water from a Deep Well: Christian Spirituality from Early Martyrs to Modern Missionaries, (IVP Books, 2007), 221.

[10] Gerald L. Sittser, Water from a Deep Well: Christian Spirituality from Early Martyrs to Modern Missionaries, (IVP Books, 2007), 227.

[11] David Kaywood, “John Calvin: Who He Is, What He Did, and Why He Matters,” Gospel Relevance, August 20, 2018.

[12] Gerald L. Sittser, Water from a Deep Well: Christian Spirituality from Early Martyrs to Modern Missionaries, (IVP Books, 2007), 218.

[13] William Barker, Erasmus of Rotterdam : The Spirit of a Scholar, (London: Reaktion Books, Limited, 2021), 9.

[14] Gerald L. Sittser, Water from a Deep Well: Christian Spirituality from Early Martyrs to Modern Missionaries, (IVP Books, 2007), 218.

[15] William Barker, Erasmus of Rotterdam : The Spirit of a Scholar, (London: Reaktion Books, Limited, 2021), 11.