Last week, we began considering why the Reformation was necessary. We noted that the Reformation was necessary, first, because Holy Scripture was denied its rightful place as the supreme authority in matters of faith and practice. Those who translated and distributed copies of Scripture and insisted on its authority over all matters of faith and practice were arrested and even executed. There are more reasons why the Reformation was necessary, some of which this article discusses.
The Roman Catholic Church had obscured the clear Scriptural doctrine of justification by faith by teaching that a sinner’s acceptance before God depends on personal deeds of righteousness and participation in the sacraments, rather than on Christ’s righteousness alone, received through faith alone.
How can a guilty sinner be accepted before a holy God? This question was central to the Reformation.
The Roman Catholic Church (RCC) teaches seven sacraments: Baptism, Confirmation, the Eucharist, Penance, Extreme Unction (last rites), Holy Orders, and Matrimony. The RCC regards these as effective means through which Christ communicates the grace of justification. The RCC Catechism teaches that justification is conferred at Baptism and that the grace of justification, when lost through mortal sin, may be recovered through Penance. Thus, their teaching of justification is closely connected with one’s participation in the Church’s sacramental system.
The Reformers rejected the RCC teaching that justification depends on personal actions and merit. Instead, they proclaimed that God justifies sinners by His grace, through faith in Jesus Christ, on the ground of Christ’s righteousness alone.
Romans 3:24 says sinners are “justified freely by his grace through the redemption that is in Christ Jesus”. Romans 3:28 declares, “Therefore we conclude that a man is justified by faith without the deeds of the law.”
To be clear, a believer’s faith in Jesus does not earn acceptance with God. Faith receives and rests upon Christ, whose obedience and atoning death provide the sole ground of our justification. Good works follow as the fruit of salvation (Ephesians 2:8–10); they contribute nothing to the righteousness of Christ by which we are justified.
Therefore, our acceptance before God rests on Christ’s perfection and sufficiency, not on the uncertain measure of our own attainments. This truth gives troubled consciences a sure foundation for the assurance of salvation.
The Reformation was necessary because the RCC’s teachings and practices had obscured the absolute sufficiency of Christ’s sacrifice. The Reformers called the Church back to Scripture. They directed sinners to the crucified and risen Saviour as the sole and sufficient ground for forgiveness and access to God.
Among many controversies was the doctrine of the Mass. The RCC taught and continues to teach that the Eucharist, which is celebrated at Mass, is a propitiatory sacrifice offered for the living and the dead. The Reformers rejected the claim that priests could offer Christ sacrificially for the remission of sins. They maintained that such teaching compromised the finality of His completed offering.
Scripture declares: “For by one offering he hath perfected for ever them that are sanctified” (Hebrews 10:14). Under the old covenant, priests repeatedly offered sacrifices that could never take away sins. Christ, however, “after he had offered one sacrifice for sins for ever, sat down on the right hand of God” (Hebrews 10:12). His seated position testifies to His accomplished work. No further propitiatory offering is needed: “Now where remission of these is, there is no more offering for sin” (Hebrews 10:18).
Accordingly, the Lord’s Supper must be observed as Christ instituted it. Jesus commanded, “this do in remembrance of me” (Luke 22:19). Paul explained that believers thereby “shew the Lord’s death till he come” (1 Corinthians 11:26). The Lord’s Supper commemorates and proclaims the finished sacrifice; it does not repeat it. In the Reformed understanding, commemorating Christ’s death at the Lord’s Supper also serves as a means of spiritual nourishment, through which believers express their faith in Christ and receive the salvific benefits of His death. Such salvific blessings rest upon Christ’s accomplished redemption. The Westminster Confession later expressed this understanding in chapter 29.
Westminster Confession of Faith 29.7 states: “Worthy receivers, outwardly partaking of the visible elements, in this sacrament, do then also, inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of his death: the body and blood of Christ being then, not corporally or carnally, in, with, or under the bread and wine; yet, as really, but spiritually, present to the faith of believers in that ordinance.”
The Reformers likewise upheld Christ as the sole Mediator between God and sinners, and the exclusivity of His mediatorial office. Scripture states: “For there is one God, and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5). His unique person and perfect redeeming work qualify Him alone for this office. Neither Mary, departed saints, nor earthly priests can share His mediatorial office.
RCC publications and even papal statements have historically called Mary “Co-redemptrix”, joining Mary to Christ’s redemptive work. RCC teaching also presents Mary as “Mediatrix”, associating her with the role of an intercessor. The Reformers rejected invoking Mary and the saints because Scripture neither commands this practice nor directs believers to seek heavenly intercessors besides Christ. Christians should pray for one another, but such prayer never makes anyone a mediator of redemption.
Our acceptance before God rests upon Christ’s sufficient sacrifice and unfailing intercession. He “is able also to save them to the uttermost that come unto God by him” (Hebrews 7:25). Therefore, sinners must be directed to Christ alone. Through Him, believers may approach the Father confidently, trusting His finished work and continuing priesthood. The church honours her Saviour when her preaching, sacraments, and prayers proclaim that His sacrifice is complete, His mediation sufficient, and His saving grace freely received through faith.
A church may bear a Protestant name while neglecting biblical preaching, compromising the Gospel, or tolerating ungodliness. Therefore, remembering the Reformation should prompt us to examine ourselves. Does Scripture govern our beliefs and practices? Are sinners directed to Christ alone? Does our worship honour God according to His Word?
The 16th century Reformation was necessary because the church needed to re-establish the authority of Scripture and restore the clarity of the Gospel. These treasures must be faithfully taught and guarded in every generation. “Hold fast the form of sound words”, Paul exhorted, “in faith and love which is in Christ Jesus” (2 Timothy 1:13). Today, churches must return to biblical teachings, and Christians must submit every aspect of their lives to the authority of Christ and His Word.
