How to Heighten Awareness of the Place Of

15. Jahrgang • 2018

MBS Texte 189

Thomas K. Johnson Did the Reformation Help to Create Europe? The Ironic Relationship of the Reformation to European Development

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TheologicalTheologische Accents Akzente TableInhaltsverzeichnis of Contents

Did the Reformation Help to Create Europe? ...... 3 Religious reason and economic development...... 6 Religious reason and justice...... 8 Religious reason and universal education...... 10 Comments...... 13 Annotation...... 14 Bibliography...... 15 The Author...... 19 Study Centers...... 20 Imprint...... 21

This study was prepared for a conference celebrating the 500th anniversary of the Protestant Reformation held the Hanoi (Vietnam) Bible College, December 4–5, 2017, entitled “The Evangelical Protestant Faith: Historic Milestones and Current Trends.” It was presented under the title, “The Ironic Relationship of the Reformation to European Development.” The conference featured scholars from North America, Europe, Hanoi Bible College, the Vietnam National University, and the Hanoi School of Social Sciences. After the conference Dr. Johnson observed that the event was not only an historical commemoration but also a positive expression of growing religious freedom for Protestants in Vietnam. The scholars representing the Vietnamese government and communist party mixed freely with the Christian scholars. Departing far from the old communist line, that “religion is an opiate for the people,” Johnson heard the communist party scholars describe a positive role for Christianity in the development of Vietnamese society.

1. Aufl. 2018 Did the Reformation Help to Create Europe?

Did the Reformation Help to Create Europe? The Ironic Relationship of the Reformation to European Development

Thomas K. Johnson

Martin Luther loved using an ironic Notice that Luther’s quest had noth- turn of phrase to express his deepest ing to do with developing European convictions. This is nowhere better seen identity or society. Luther was con- than in the dual theses of his important cerned with the relationship between treatise “The Freedom of the Christian” the individual and God. Nevertheless, (1520). He wrote, “A Christian is a per- seemingly by accident, the Reforma- fectly free lord of all, subject to none. A tion, largely initiated by Luther, led to Christian is a perfectly dutiful servant vast developments within Europe and of all, subject to all.”1 An appreciation beyond. for such irony is needed, I believe, if we My observations about the ironic wish to grasp not only the key religious relation of the Reformation to devel- themes of the Reformation but espe- opment in Europe are similar to Emil cially the influence of the Reformation Brunner’s observations from the late on European society. 1940s, when two devastating wars had Luther did not make it his life goal to raised questions about the future of influence or contribute to the develop- Europe. As Brunner began a series of ment of Europe as a society, economy, twenty fascinating lectures on the topic or civilization. The main question that of Christianity’s influence on Western drove Martin Luther to reconsider civilization, he noted the lack of inter- everything he had learned was how he est in this topic shown by Jesus and the could be certain that God had forgiven New Testament: his sins, so that he could know, without “Anyone who approaches the New false certainty or inappropriate pride, Testament with the intention of getting that he was in a proper relationship instruction about the relation between with God. The answer Luther found, Christian faith or doctrine and civilisa- after years of studying the Christian tion or culture from the most authorita- Bible, was justification by faith alone, tive source cannot fail to be astonished, meaning trust in the promises of God, bewildered, and even disappointed. especially the promise of the gospel, Neither the Gospels nor the letters of the that Jesus had died and risen to pay for apostles, neither the teaching of Jesus our sins.

Theologische Akzente 3 Thomas K. Johnson

himself nor that of his disciples, seem to This was an acceptance of the social encourage us in any way to investigate and economic order of Europe at his this relation. Jesus teaches about the time, or so it appeared at first glance. kingdom of God and its righteousness, One can be forgiven for failing to rec- about its coming, its essence, and the ognize—after all, Luther himself did conditions of the partaking in it in a not recognize it—what this doctrine way which does not seem to betray any would do to society. It was not only interest in any of those things which we that all people were now granted equal include under the terms civilisation or status before God, created with dig- culture.”2 nity but needing forgiveness. It was The same is largely true of the Ref- not only that all people should have ormation. The Reformation’s contri- equal access to the gospel and the sacra- butions to European development ments. In addition to these important were ironic in two ways: (1) they were spiritual breakthroughs, the process unintended; (2) the Reformation both of rational reflection on, articulation strengthened and redirected contribu- of, and defense of the newly rediscov- tions to European development that ered Christian message dramatically had already started under previous gen- enhanced the importance of rationality erations of Christians before the separa- and learning within European society, 4 tion into Protestant and Roman Catho- setting off wide-ranging developments. lic streams of Christianity. Although some distinctive themes of The unintended character of the Reformation teaching, such as “faith Protestant contribution to European alone” or “Scripture alone,” sound irrel- development is evidenced in the pivotal evant to social development, the spiri- distinction used in that same Luther tual nature of humanity, as understood treatise of 1520. He wrote, “Man has a in the Reformation, included reading, twofold nature, a spiritual and a bodily thinking, questioning, discovery, and one.”3 And for him, justification by the application of new truth claims. By faith and assurance of his acceptance promoting the application of rational- by God were matters of his spiritual ity and learning, the doctrine of “faith nature, experiencing freedom in rela- alone” helped to empower the develop- tion with God; therefore, aspects of ment of Europe. I know this claim may one’s bodily nature, such as whether one seem surprising, so let me explain. was a servant or prince, Pope or laity, When we compare and contrast had no spiritual significance. Being an religions, one of the key questions is Emperor, servant, or monk was merely the degree to which a religion empha- a matter of one’s bodily nature and had sizes a specific pattern of doctrine that no effect on how one must relate to is related to rational truth claims. In God. the polytheism of ancient Greece and Rome, there was little regard for truth

4 MBS Texte 189 Did the Reformation Help to Create Europe? claims about the gods and their rela- This multi-faceted link between Chris- tions with humanity. Such polytheistic tianity and rationality became a dis- religions were vulnerable to the ratio- tinguishing characteristic of European nal critique found in much Greek and culture as it developed after the decline Roman philosophy; many of the phi- of the Roman Empire. On a theoretical losophers ridiculed polytheism as irratio- level, this positive link can be observed nal. Ancient Judaism did not deny that in great thinkers such as Augustine doctrine could be expressed in rational (354–430), Anselm (1033–1109), and truth claims, but the emphasis in Juda- Aquinas (1225–1274), who were simul- ism, from its early days to the present, taneously deeply pious religious writers has been on laws to obey and rituals to and also elite philosophers using meth- follow. Islam, in spite of its great internal ods derived from ancient Greece. But diversity, is often similar to Judaism in given the orientation of Christianity its emphasis on laws and rituals. toward the common man, the positive From its beginning, Christianity was link between rationality and religion distinguished from other religions by was repeatedly turned in such a way as to its use of rationality to both teach and benefit the lower classes. And this use of defend its truth claims. The earliest of religiously motivated reason usually hap- these truth claims was about the resur- pened in two ways that often merged: to rection of Jesus, but soon the discussion make daily life easier and to extend the turned to doctrines about the natures of benefits of education to as many people Christ as both God and human. Already as possible. The second especially hap- in the first century, Christian spokesmen pened after the Reformation. were making carefully reasoned presen- In Europe, the era once called the tations of their doctrines in debates with Dark Ages was really an era of tremen- representatives of Greco-Roman reli- dous technological growth. Between the gion, Stoic philosophy, Epicurean phi- years 500 and 1300, one saw the wide- losophy, Pharisaic Judaism, and Saddu- spread application of watermills and ceeic Judaism, and humble converts were windmills, the effective use of horses for baptized into Christianity while confess- agriculture and travel, the development ing the complex understanding of God of deep plows that revolutionized farm- as Trinity. From that time onward, we ing, eye glasses, compasses, and clocks. see a multi-faceted link between Christi- This technological growth was simulta- anity and rationality. Within the Chris- neous with the gradual Christianization tian communities, there was a strong of Europe. In noting these developments, emphasis on the rational comprehension sociologist Rodney Stark commented: of complex Christian beliefs; in dealing “All of these remarkable developments with outsiders, the Christian commu- can be traced to the unique Christian nities used rational argumentation to conviction that progress was a God- defend their beliefs. given obligation, entailed in the gift

Theologische Akzente 5 Thomas K. Johnson

of reason. That new technologies and growth in the length of one’s religious techniques would always be forthco- confession was assisted by the wide- ming was a fundamental article of spread use of the relatively new printing Christian faith. Hence, no bishops or press; one of the significant uses of the theologians denounced clocks or sailing new print technology was to produce ships—although both were condem- not only Bibles but also highly reasoned ned on religious grounds in various defenses of the competing confessions. non-Western societies. Rather, many And as in the previous centuries, the major technical innovations probably use of religiously motivated rational- were made by monks and were eagerly ity was not confined to a narrowly reli- adopted by the great monastic estates.”5 gious sector of life. The articulation and This religiously motivated rationality, defense of one’s religious confession which was already playing an impor- played an organic but leading role in tant role in European development, was an increased application of reason and substantially upgraded by the Reforma- learning to all of life. I will give specific tion. One can see an example of the illustrations in three areas: economic impact by comparing the length of the development, justice, and general edu- new Reformation confessions of faith cation. with the pre-Reformation confessions. The Nicene Creed, in the final AD Religious reason and 381 version used by Christians across economic development Europe, contains just over 200 words; For a century, scholars have been the Augsburg Confession of 1530, analyzing Max Weber’s classic essay, written by Luther’s colleague Phil- The Protestant Ethic and the Spirit of lip Melanchthon, extends to 13,000 Capitalism.6 Theologians complain that words, roughly 60 times as long. The Weber misunderstood Reformation main Roman Catholic responses to the theology, while historians note that Protestant Reformation came from the both capitalism and a Christian work Council of Trent (1545–1563); a recent ethic existed long before the Reforma- edition of the documents of Trent con- tion, contrary to what Weber may have tains more than 200 pages. thought. Economists note that there are It would be an exaggeration to say significant differences between the cap- that the normal length of one’s reli- italism which Weber described and any gious confession went from 200 words economic system used today. However, to 200 pages. Nevertheless, the situa- Weber rightly observed the connection tion of contending versions of Christi- between the increased application of anity drove all parties to use rationality religiously motivated rationality, in the and educational tools to articulate and form of the Protestant work ethic, and defend their convictions, even beyond the economic development of Europe. what had been done previously. This

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Weber asked why parts of Western civ- economic development under the capi- ilization developed distinctive patterns talism he described was made possible not found in other cultures at that time. by an ethic according to which people There was, he thought, a certain “spirit,” find meaning in part through self-denial meaning a distinctive definition of ratio- (worldly asceticism) in their work.7 This nality, in modern northern Europe, meaning-providing work ethic is, Weber which led to a distinctive approach to claimed, the Protestant work ethic, car- work and business. According to Weber, ried on in a secularized manner, “the greed is not distinctive of capitalism and spirit of capitalism.” is neither the cause nor the effect of capi- Commenting on Weber’s work, John talism. People are always greedy. What T. McNeill, a distinguished historian of is distinctive about modern capitalism Protestantism, agreed that Reformation is the pursuit of profit, especially ever- ethics contributed to economic develop- renewed profit, by means of continu- ment. He articulated the Calvinist ver- ous, rational enterprise. Capitalism, he sion of that work ethic concisely: claimed, has three external characteris- “There is no realm of life that is exempt tics: (1) rational industrial organization; from obligation of service to God and (2) the separation of business from the man. … The layman’s calling is not household; and (3) the use of rational secular or religiously indifferent. We bookkeeping. But, Weber claimed, these are not our own: every Christian is to external characteristics alone do not live as one dedicated. … Calvin makes fully explain the economic growth aris- much of humility and the abandonment ing from the capitalism he assessed; that of assumptions of superiority and all self- type of capitalism was also characterized love as basic to Christian behavior. In by an internal ethic according to which grateful response to God’s love, we love people found meaning through their and serve our neighbor, who, good or work. The systems of meaning found bad, attractive or repulsive, bears the in many cultures have religious sources, image of God. … Calvin would have even if the common people have forgot- us abandon all thought of seeking mate- ten those religious roots; even people rial prosperity for ourselves. Whatever who are not consciously religious may worldly goods we handle or possess, our continue to live and react in ways they function with them is one of steward- regard as “rational” or “natural,” but ship. We and our possessions together which are influenced by distinctive reli- belong to God. This view involves the gious traditions. In this way religions hallowing of each man’s vocation. It is influence cultures while cultures influ- ‘the post assigned,’ to be faithfully exer- ence economic decisions and patterns, cised.” 8 without denying the converse, that I believe that the Protestant work economic conditions can also influence ethic was one of the main causes of eco- culture and religion. Weber thought the nomic growth in the West, though I

Theologische Akzente 7 Thomas K. Johnson do not want my claims to be exagger- This terminology had previously been ated. Other factors also contributed to emphasized by Thomas Aquinas almost Europe’s development, but this work three centuries before the Reformation, ethic was surely a factor in many situ- though it appears repeatedly in earlier ations including families, businesses, Christian philosophy. The use of this and some local communities. To avoid moral terminology illustrates the way being one-sided in our historical inter- in which elite Christian scholars in pretation, it is best to see the Protestant Europe were using methods of analy- work ethic as building on the previ- sis learned from ancient Greek and ous influences noted by Stark (which Roman philosophers. With only small continued in the Catholic regions of modifications of the terminology used Europe), and to acknowledge that even by Thomas Aquinas, both the Lutheran before the Reformation, progress by and Calvinist streams of the Reforma- means of the application of practical tion promoted the conviction that prin- reason was already perceived by many ciples of justice can be found by the in Europe as a God-given duty. And proper use of rationality. McNeill is surely right that the main After describing the level of spiritual Reformers, including both Martin insight involved in the recognition that Luther and John Calvin, saw work as God exists, as well as the higher level a primary place to love one’s neighbor. of spiritual insight that learns to know God as a Father in Christ, Calvin wrote: Religious reason and justice “There remains the third aspect of spi- Another part of the Reforma- ritual insight, that of knowing the rule tion notion of rationality, sometimes for the right conduct of life. This we cor- missed by sociologists, relates to justice. rectly call the “knowledge of the works According to both Luther and Calvin, of righteousness.” The human mind although the gospel of justification by sometimes seems more acute in this than faith alone is known from Scripture in higher things. For the apostle testifies: alone, there are universal principles “When Gentiles, who do not have the of justice that can be known to all law, do the works of the law, they are people by means of reason, regardless a law to themselves … and show that of their faith status. To describe these the work of the law is written on their universal principles of justice, Luther hearts, while their conscience also bears and Calvin used the terminology of a witness, and their thoughts accuse them “natural moral law,” meaning by that among themselves or excuse them before phrase foundational principles of jus- God’s judgment” [Rom. 2:14–15]. If tice and morality that are not based on Gentiles by nature have law righte- a particular culture or tradition, but are ousness engraved upon their minds, universally binding for all humans.9 we surely cannot say they are utterly blind as to the conduct of life. There is

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nothing more common than for a man involved an appeal to a law above the to be sufficiently instructed in a right law of the state; according to this higher standard of conduct by natural law.”10 law, known by moral reason, slavery To be sure, both Calvin and Luther had to be ended, even if this meant knew that human reason, especially changing the laws of nations. A similar when applied to questions of funda- pattern can be observed in the change mental justice, was far from perfect. to allowing women to vote. Ironically, Pride, self-interest, and terrible mistakes it was often very devout Evangelicals, in moral reasoning can easily mislead with a glowing faith fresh from religious even serious moral thinkers, such that revivals, who had the spiritual zeal to a humble person reading the Bible may insist that rational justice be pursued. have a better grasp of right and wrong We can regard this as another applica- than a university professor. Neverthe- tion of faith-empowered use of rational- less, this philosophical starting point, ity. found in the Reformation notion of Immediately after the Holocaust rationality, made a huge contribution (1933–1945), both Protestant and Cath- to the development of European (and olic scholars in Europe took up the top- later North American) ideas and sys- ics of justice and the natural moral law. tems of justice. It encompassed the idea Emil Brunner echoed the 400-year-old of a higher, ultimate law by which any words of John Calvin: “Justice, then, is reasonable person can evaluate the laws a topic where Christian and non-Chris- of a nation. tian thinking meet, where they have a A few examples must suffice. Under common ground without being identi- the influence of Protestant notions cal. For this reason alone it is possible of justice (usually shared by Roman to have a civil order, the justice of which Catholics), prominent people in Europe can be judged by Christian as well as began to wonder if many wars were non-Christian citizens, and an interna- fundamentally unjust, even if the war tional order agreed upon by Christian as 11 had been declared by a government and well as non-Christian nations.” Brun- was fought by professional soldiers. In ner’s critique of the Nazi regime arose doing so, they were appealing to a stan- from his concept of justice. He thought dard of justice higher than a govern- that such a genocidal state could only ment and knowable by moral reason, exist “in the moment when the jus even by people who might not be very divinum is abolished, when the state is religious. A similar pattern can be seen sovereign in the sense of not being lim- regarding the abolition of slavery and ited by any higher power, when it can the slave trade, which were fully legal in declare whatever it likes to be law, when Great Britain and some other European there are no rights of man which pre- countries at various points in history. cede positive law and are valid whether 12 The argument to end slavery usually positive law proclaims them or not.”

Theologische Akzente 9 Thomas K. Johnson

To Brunner’s observations one must was not the first German Bible, but it add that the classical notions of univer- quickly became the most important one sal justice found in Aristotle and the and established a pattern that would Stoics were kept alive in Europe largely unfold in several European languages because of the efforts of Christian between 1520 and 1690. The driving scholars, both Protestant and Catho- force was the conviction that all people lic, for centuries before Brunner. These in Christendom should have the oppor- ideas, the texts containing these ideas, tunity to read the Bible. This conviction and the commentaries on these ideas led to a first translation of the Bible, or might have died out were it not for the to better translations of the Bible, in Christian monasteries, then the cathe- many European languages, followed dral schools, and later the medieval in turn by widespread efforts to teach Christian universities where such ideas everyone how to read. were debated and the relevant texts Before Luther’s German Bible came were copied and printed. along, there were dozens of Germanic In my work as a Protestant moral dialects, making communication diffi- philosopher, one of my life goals is to cult with people who lived more than a contribute to the recognition and appli- couple villages away from one’s place of cation of universal principles of justice. birth. But as people began reading the I believe that there is still much work new German Bibles, they all learned a to do to apply Reformation notions of standardized version of German. In a rationality to the development of jus- matter of decades, people from across tice in the West. I am sure many others the region who spoke the various Ger- participating in this conference share manic dialects at home could also begin similar concerns about justice. I would to speak and write to each other in the be most grateful to emerge from these new literary German. meetings having established close com- Though Luther’s initial desire was munication with colleagues from Viet- to teach people about justification by nam and other cultures who are seri- faith, the effects of basic literacy and ously interested in universal principles a standardized language were massive of justice. I do not believe that a par- and wide-ranging. A common written ticular form of government guarantees language made it possible to do busi- justice. ness with far more people and to use far more complex business transactions. It Religious reason and universal education enabled broader political discussions. And it also led to more production of In 1521, Luther translated the New literature and poetry in the now-unified Testament into German, with large- language groups. When he translated scale distribution starting in 1522. The the New Testament, Luther wanted Old Testament followed in 1534. This people to be able to read the Bible for

10 MBS Texte 189 Did the Reformation Help to Create Europe? themselves so that they could under- King personally played a large role in stand justification by faith alone; but church affairs. Seen from a distance, the resulting literacy and common lan- the distribution of the Bible in Eng- guage also furthered social, economic, lish was part of opening a new era of and political development. development. One can hardly imagine The Indian philosopher and historian the rapid growth of England as a coun- Vishal Mangalwadi made important try in the following centuries without observations about the social effects this step. The Bible prompted a higher that ensued after King Henry VIII of use of rationality by prompting rational England allowed a copy of the Bible to debate. be placed in every parish (1539). Henry Another example comes from the hoped that the Bible would make the Czech lands of Bohemia and Moravia, people more docile and easy to rule, but today just a few hours’ drive south of his plan did not work as expected: Luther’s home in Wittenberg. Before “Almost every alehouse and tavern Luther’s time, there had been a sig- turned into a debating society. People nificant religious movement within the started questioning and judging every Czech-speaking churches of which Jan tradition of the church and every Hus (1369–1415) was the most promi- decision of the king. People could que- nent leader. The execution of Hus at the stion religious and political authorities Council of Constance (1415) alienated because they now had in their hands many Czech-speaking Christians from the very Word of God. The Word of the Catholic Church, causing them to God was an authority higher than start alternate churches, including “The the authority of the church and the Unity of the Brethren.” From the mid- state combined. Upset that the Bible sixteenth century, the Czech Protestant had created such intellectual ferment, churches were in contact with both the Henry tried to put the genie back into German-speaking and French-speak- the bottle. He drafted a second edict ing Protestant churches. This contact withdrawing his permission to read the included sending students to universi- English Bible. But it was too late; the ties in neighboring lands. One such masses had been aroused.”13 student, Jan Amos Comenius (1592– 1670), spent all his travel money on The distribution of the Bible in Eng- books while studying in Heidelberg; as lish led to political disruption. Some a result, he had to walk some 600 kilo- of what happened was very disturbing. meters on foot to get home in Moravia. There were terrible excesses including Comenius became both a school violence, but those excesses were closely teacher (1614) and a pastor in his church tied to the unique social situation in (1616), illustrating the tie between Ref- England at that time: Christianity was ormation churches and education. The the majority religion, there were not yet Thirty Years’ War broke out in 1618, multiple Christian churches, and the

Theologische Akzente 11 Thomas K. Johnson reaching his town of Fulnek in 1623. A central goal of Comenius’s edu- His wife and children died of the cational program was the development resulting plague. His house, church, of moral and spiritual character. He and library were burned. He became released a flood of books, written in a refugee, first within Bohemia, then multiple languages, and played a crucial fleeing to Poland in 1629. Rather than role in reforming education in Poland, become embittered, in a manner remi- England, Sweden, and Hungary. One niscent of Luther’s focus on the inner Czech commentator on Comenius, man, Comenius found consolation writing during the communist era in in God. In a book Comenius wrote Czechoslovakia, noted, “Only a fun- shortly after his terrible losses, seeking damental change of all human affairs existential rest and a place of refuge could release the world from turbu- for the soul, he pictures God saying lence, wars, pain, and despair.”15 to the refugee, “Return to the home of This son of the Reformation is known your heart and shut the door behind in Europe as “the Father of Modern you.”14 Education.” We can take his legacy But then came one of the remark- as representative of the contribution able times when the contribution of of the Reformation to development the Reformation to European develop- in Europe, with the exception that in ment transitioned from being uninten- Comenius the contribution to develop- tional to become a conscious program ment had transitioned from being iron- of civilizational renewal. After finding ically unintended to being consciously peace in the home of his heart, Come- envisioned. nius reopened the door to society that In his retrospective work on “The he had once closed. He began the most Expanding Effect of Christianity” dur- comprehensive plan Europe had yet ing the era after the Reformation, his- seen to redesign education, with a spe- torian Kenneth Scott Latourette noted cific purpose in view: to overcome the the extent to which the effects of the devastating results of the Thirty Years Reformation went beyond the narrowly War and to try to prevent further such religious realm and also influenced the wars. He called his program pansophy, Catholic-majority parts of Europe: which means “universal wisdom.” It “Perfection did not come with the included not only what people should Reformation, whether in Protestan- learn but also striking new insights tism or in the Roman Catholic Church. into how people can best learn differ- Not all the clergy, whether Protestant ent subjects and at different ages. In an or Roman Catholic, were well educa- age when only sons of wealthier fami- ted or were of high moral character. lies went to school, he demanded that … Yet the Reformation wrought dis- both boys and girls from all economic tinct improvement, both in the areas classes should go to school. served by Protestants and in the Roman

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Catholic fold. … For the rank and file Comments: of the laity the level of intelligent compre- The history I have recounted is a short hension of the Christian faith was lifted version of what should be taught in a by both the Protestant and the Catho- good Reformation-oriented theologi- lic Reformation. … For the instruction cal school, but outside those circles this of church members catechisms for their history may be unknown. The West respective constituencies were prepared sometimes forgets the contributions of by both Protestants and Roman Catho- Christianity to its own development, lics. Among Protestants the circulation and this forgetfulness is detrimental. of the Bible in vernacular translations Recognizing the positive contributions markedly increased.”16 of Christianity to society will tend to Latourette then sketched the expand- strengthen those contributions. ing effect of Christianity in non-reli- At the time of the Reformation, gious dimensions of life resulting from Christians in Europe did not compre- the Reformation. He noted the post- hend the extent to which Christian- Reformation beginnings of international ity was growing in Asia, but today, no law, the attempt to say that the relation- thoughtful observer of religions can ships among states should be regulated ignore the extent to which Christianity by something other than military force has become a major religion on all conti- (such as moral or legal reasoning), and nents. I am delighted that the National with it the claim that there are moral University of Vietnam has scholars who norms, even if rarely followed, that apply are studying the unfolding of Christi- even to decisions such as whether one anity. I believe that you will find many may go to war and how a morally jus- ways in which Protestant Christianity tifiable war may be fought. He went on is making a positive impact in Asian to describe the wide-ranging benefits of societies including Vietnam, in terms post-Reformation Christianity through of social and economic development social activism, including aid for the sick as well as spiritually. Some of those and poor, orphanages, prison reform, impacts may be “ironic” in the sense exalting the role of women, and promot- discussed in my message, in that people ing marriage (by having married clergy). primarily seeking to help themselves This was paralleled by spectacular and others find peace with God are growth in intellectual life including the producing broader social consequences. natural sciences, mathematics, and phi- I hope that you will find most of them losophy, not to speak of the great growth to be positive. In any case, I am eager to of theology as a field of learning, all of hear what you have learned. which was intermixed with growing support for popular education and the establishment of schools for all children.

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AnnotationAnmerkungen

1 Martin Luther wrote this treatise in both Latin involve some type of withdrawal from society or and German. It is available today in various lan- self-denying religious exercises that provide no guages and multiple English editions. This quota- societal benefit. These other types of religious tion is taken from Martin Luther: Selections from self-denial are often called extramundane asceti- His Writings, edited with an introduction by John cism. Dillenberger (New York: Doubleday, 1948), p. 8 John T. McNeill, The History and Character of 53. In this edition, the English translation was Calvinism (Oxford University Press, 1967), p. by W. A. Lambert, revised by Harold J. Grimm. 221. Though he lived a couple centuries after the 2 Emil Brunner, Christianity and Civilisation, Reformation, John Wesley nicely summarized First Part, Foundations, Gifford Lectures deli- the Protestant work ethic in his sermon “The Use vered at the University of St. Andrews, 1947 of Money.” He preached, “Gain all you can,” but (published in New York: Charles Scribner’s Sons, do so in a way that does not hurt yourself or your 1948), pp. 6–7. neighbor. “Save all you can,” but not for the sake 3 Martin Luther: Selections from His Writings, p. of your own pride or selfishness. Therefore, one 53. must also “Give all you can,” so one could give 4 a good account of one’s life to God. For many of Here I am emphasizing one set of positive contri- Wesley’s converts, this ethic replaced alcoholism, butions of the Reformation to Europe. There are crime, and indolence. John Wesley, “The Use of other legitimate historical paradigms by which Money,” reprinted 1983 by Christianity Today/ to assess these contributions, such as looking Christian History magazine, available online at the relations among social institutions or by at www.christianitytoday.com/history/issues/ unfolding the influence of the Protestant under- issue-2/wesleys-sermon-reprints-use-of-money. standing of human nature. I also recognize that html (accessed September 15, 2017). representatives of the Reformation made terrible 9 mistakes, saying and doing things that led to hor- Emil Brunner commented, “It is the idea of jus rible suffering. naturale or lex naturae in which the two main lines of our cultural tradition, the Christian and 5 The Victory of Reason: How Chris- Rodney Stark, the Greek heritage, are combined in a synthesis of tianity Led to Freedom, Capitalism, and Western exceptional power. For more than two thousand Success (Random House: Kindle Edition, 2007), years the idea of lex naturae or jus naturale has locations 896–900. been the basic conception within the European 6 Max Weber’s study was originally published as understanding of justice and one of the pillars of an essay entitled Die protestantische Ethik und European civilisation. Its origin is pre-Socratic der Geist des Kapitalismus in 1904 and 1905 in Greece. Solon the great law-giver of Athens pro- volumes XX and XXI of the Archiv für Sozial- nounced it as the norm of his legislative activity. wissenschaft und Sozialpolitik. It was republished To him as well as to his successors the idea of the in 1920 in German as the first part of Weber’s ϕύσει δίκαιον, translated by the Roman Stoics series Gesammelte Aufsätze zur Religionssoziologie. into lex naturae, was intimately and inseparably It was published in English as The Protestant Ethic connected with the idea of divine justice.“ Chris- and the Spirit of Capitalism, translated by Talcott tianity and Civilisation, vol. 1, p. 107. Parsons, with a foreword by R. H. Tawney (New 10 John Calvin, Institutes of the Christian Religion, York: Scribner, 1958; reprint New York: Dover, ed. John T. McNeill, trans. Ford Lewis Battles 2003). (Philadelphia: Westminster Press, 1960), II, ii, 7 In this discussion worldly asceticism, some- 22. intramundane times called asceticism, is contra- 11 Brunner, p. 108. sted with types of religious asceticism that may

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12 Brunner, pp. 109, 110. 15 Pavel Floss, Nástin života, díla a myšlení Jana 13 Vishal Mangalwadi, The Book That Made Your Amose Komenského (Přerov : Vlastivědný ústav, World: How the Bible Created the Soul of Western 1972), p. 11, as quoted by Habl, p. 72. Civilization (Thomas Nelson: Kindle Edition, 16 Kenneth Scott Latourette, A History of Christi- 2012), p. 87. anity, revised edition, vol. II: A.D. 1500—A.D. 14 Labyrint světa a ráj srdce (1631), as quoted by 1975 (Harper & Row, 1975), p. 972. Jan Hábl, On Being Human(e): Comenius’ Pedago- gical Humanization as an Anthropological Problem (Eugene, Oregon: Pickwick, 2017), p. 20.

BibliographyBibliografie

Books gelical Alliance (Bonn: VKW, 2014). Online at: http://www.bucer.org/uploads/tx_org/ Human Rights: A Christian Primer, volume 1 in WoT_2_-_Thomas_K._Johnson_-_Christian_ the Global Issues Series of the World Evangeli- Ethics_in_Secular_Cultures.pdf. cal Alliance (Bonn: VKW, 2008). Online at: Edited, Global Primary Sources: Freedom of http://www.worldevangelicals.org/resources/ Religion or Belief, Human Rights, and Respond- view.htm?id=282. ing to Persecution, 2016, http://iirf.eu/fileadmin/ Natural Law Ethics: An Evangelical Proposal, user_upload/PDFs/GlobalPrimarySources_Discus- volume 6 in the Christian Philosophy Today sion8.pdf. series (Bonn: VKW, 2005). Online at http:// Two of the book series of the World Evangeli- www.worldevangelicals.org/resources/view. cal Alliance in which Dr. Johnson is an editor, htm?id=231. the World of Theologyseries published by the What Difference Does the Trinity Make? A Com- Theological Commission and the Global Issues plete Faith, Life, and Worldview, volume 7 in the series published by the International Institute Global Issues Series of the World Evangelical for Religious Freedom, are available as free Alliance (Bonn: VKW, 2009). Online at http:// downloads at http://www.bucer.de/ressourcen/ www.worldevangelicals.org/resources/view. wea-cd.html. htm?id=287. The First Step in Missions Training: How Our Neighbors Are Wrestling with God’s General WEA Statements Revelation, volume 1 in the World of Theology series published by the Theological Commis- The Bad Urach Call: Toward understanding sion of the World Evangelical Alliance (Bonn: suffering, persecution, and martyrdom for the VKW, 2014). Online at: http://www.bucer.org/ global church in mission, 2010. This is a call to uploads/tx_org/WoT_1_-_Thomas_K._John- action addressed to the global evangelical move- son_-_General_Revelation.pdf. ment which summarizes the larger Bad Urach Statement. Online at: http://www.worldevan- Christian Ethics in Secular Cultures, volume 2 gelicals.org/resources/source.htm?id=394. in the World of Theology series published by the Theological Commission of the World Evan-

Theologische Akzente 15 Did the Reformation Help to Create Europe?

“Xenophobia, Hospitality, and the Refugee tion, 2008, http://www.worldevangelicals.org/ Crisis in Europe,” September, 2015, http://www. resources/view.htm?id=79. worldea.org/news/4599/xenophobia-hospitality- Foundational Political Values to Guide Gov- and-the-refugee-crisis-in-europe. ernmental and Family Care of Children, 2008, Dr. Johnson was the primary author of http://www.worldevangelicals.org/resources/ Efraim Tendero’s speech on “The Gospel view.htm?id=78. and Religious Extremism,” March, 2016, What Makes Sex So Special? 2009, http:// http://www.worldea.org/images/wimg/files/ www.worldevangelicals.org/resources/view. The%20Gospel%20and%20Religious%20 htm?id=146. Extremism.pdf?utm_source=iContact&utm_ medium=email&utm_campaign=WEA%20 The Moral Crisis of the West,2009, http:// Media%20Releases&utm_content=. www.worldevangelicals.org/resources/view. htm?id=141. The Spirit of the Protestant Work Ethic and Booklets and essays the World Economic Crisis, 2009, http:// on the WEA website www.worldevangelicals.org/resources/view. htm?id=143. Adam and Eve, Who Are You? 2004, http:// worldevangelicals.org/resources/view. Human Rights and the Human Quest, 2009, htm?id=84. http://www.worldevangelicals.org/resources/ view.htm?id=121. Deceptive Philosophy, 2004, http://www. worldevangelicals.org/resources/view. Rights, Religions, and Ideologies, 2009, http:// htm?id=112. www.worldevangelicals.org/resources/view. htm?id=137. Human Rights and Christian Ethics, 2005, http://www.worldevangelicals.org/resources/ Law and Gospel: The Hermeneutical/Homiletical view.htm?id=120. Key to Reformation Theology and Ethics,2009, http://www.worldevangelicals.org/resources/ Progress, Knowledge, and God, 2005, http:// view.htm?id=140. www.worldevangelicals.org/resources/view. htm?id=133. Triple Knowledge and the Reformation Faith, 2009, http://www.worldevangelicals.org/ Interpreting the Ten Commandments: A resources/view.htm?id=145. Study in Special Hermeneutics, 2005, http:// www.worldevangelicals.org/resources/view. “Thinking Twice about the Minaret Ban in htm?id=123. Switzerland,” 2009, http://www.worldevangelicals.org/resources/view.htm?id=248. Sex, Marriage, and Science, 2005, http:// www.worldevangelicals.org/resources/view. “Why Evangelicals Need a Code of Ethics for htm?id=138. Missions,” with Thomas Schirrmacher, 2010, http://www.worldevangelicals.org/resources/ Paul’s Intellectual Courage in the Face of source.htm?id=293. Sophisticated Unbelief, 2006, http://www. worldevangelicals.org/resources/rfiles/res3_132_ Translated, edited, and expanded “Defec- link_1292365517.pdf. tion from Islam: A Disturbing Human Rights Dilemma” by Christine Schirrmacher, 2010, Christ and Culture, 2007, http://www. http://www.worldevangelicals.org/resources/ worldevangelicals.org/resources/view. view.htm?id=339. htm?id=110. Translated and edited “Islamic Human Rights Biblical Principles in the Public Square: Theologi- Declarations and Their Critics” by Christine cal Foundations for Christian Civic Participa- Schirrmacher, 2011, http://www.worldevangelicals.org/resources/view.htm?id=340.

Theologische Akzente 16 Thomas K. Johnson

“In Context: Christian Witness in a Multi- The Trinity in the Bible and Selected Creeds of Religious World: Recommendations for Con- the Church: Resources for Study, 2013, http:// duct,” 2011, http://www.worldevangelicals.org/ www.bucer.org/resources/details/mbs-texte- resources/source.htm?id=293. 179-2013-the-trinity-in-the-bible-and-selected- creeds-of-the-church-resources-for-stud.html. Sabbath, Work, and the Quest for Meaning, 2011, http://www.worldevangelicals.org/resources/ Foreword entitled “The Holistic Mission of view.htm?id=441. William Carey,” in William Carey: Theolo- gian—Linguist—Social Reformer, edited by Education and the Human Quest: The Cor- Thomas Schirrmacher, volume 4 in the World relation of Existence and History, 2011, http:// of Theology Series of the WEA Theological www.worldevangelicals.org/resources/view. Commission, 2013, http://www.bucer.org/ htm?id=440. uploads/tx_org/WoT_4_-_Thomas_Schir- “May Christians Go to Court?” With Thomas rmacher__Ed.__-_William_Carey_-_Theolo- Schirrmacher, 2011, http://www.worldevangeli- gian_-_Linguist_-_Social_Reformer.pdf. cals.org/resources/view.htm?id=340. “The Crisis of Modernity and the Task of Moral Dutch Reformed Philosophy in North America: Philosophy,” World Reformed Fellowship, Three Varieties in the Late Twentieth Century, April, 2014, http://wrfnet.org/articles/2014/04/ 2012, http://www.worldevangelicals.org/ crisis-modernity-and-task-moral-philosophy#. resources/source.htm?id=446. VxDefPlcSko. The Protester, the Dissident, and the Christian, “Faith and Reason Active in Love: The Theol- 2012, http://www.worldevangelicals.org/ ogy of Creation Care,” with Thomas Schirrm- resources/view.htm?id=443. acher, World Reformed Fellowship, May, 2014, http://wrfnet.org/sites/default/files/The%20 Theology%20of%20Creation%20Care%20 Other booklets and by%20Johnson%20and%20Shirrmacher.pdf. essays available online “The Church’s Complex Relationship with the Idea of Wealth and Need,” a speech given “That Which Is Noteworthy and That Which at the Pontifical Academy of Social Sciences, Is Astonishing in the Global Charter of the Vatican, June, 2014, http://wrfnet.org/ Conscience,” IJRF 5:1, 2012, 7-9, http://www. articles/2014/07/wrf-member-thomas-johnson- iirf.eu/index.php?id=103&no_cache=1&tx_ speaks-vatican-churchs-relationship-wealth- ttnews%5BbackPid%5D=102&tx_ and-poverty#.VxDdn_lcSkp. ttnews%5Btt_news%5D=1626. “Why Is Religious Extremism So Attractive? “Religious Freedom and the Twofold Work of Life Together and the Search for Meaning,” God in the World,” IJRF 6:1/2 2013, 17-24, IJRF, vol. 7 1/2, 2014, 9-12, http://www. http://www.iirf.eu/index.php?id=103&no_cac iirf.eu/index.php?id=103&no_cache=1& he=1&L=%25255C%25255C%25255C%252 L=%25255C%25255C%25255C%252527 5271&tx_ttnews%5BbackPid%5D=102&tx_ 1&tx_ttnews%5BbackPid%5D=102&tx_ ttnews%5Btt_news%5D=2733. ttnews%5Btt_news%5D=10481. “Dualisms, Dualities, and Creation Care,” with Family/Sexual Chaos and the Evangelical Faith, Thomas Schirrmacher, November, 2013, http:// November, 2014, a booklet prepared on behalf wrfnet.org/sites/default/files/Dualisms%20 of the Theological Commission of the World Dualities%20and%20Creation%20Care%20 Evangelical Alliance and submitted to the %283%29.pdf. Vatican Synod on the Family, published by the Dialogue with Kierkegaard in Protestant Theol- World Reformed Fellowship, http://wrfnet. ogy: Donald Bloesch, Francis Schaeffer, and org/sites/default/files/Family%20and%20 Helmut Thielicke, 2013, http://www.bucer.de/ Sexual%20Chaos%20and%20the%20Evan- uploads/tx_org/mbstexte175_a_01.pdf. gelical%20Faith.pdf.

17 MBS Texte 189 Did the Reformation Help to Create Europe?

“Lessons from Paris 2015: Clash of Civiliza- Issues Series, volume 13, 2013, http://www. tions or Battling Nihilisms?” January, 2015, bucer.org/uploads/tx_org/WEA_GIS_13_-_ http://wrfnet.org/articles/2015/01/wrf-member- Thomas_Schirrmacher_-_Three_Aspects_of_ thomas-johnson-asks-about-lessons-paris-clash- Every_Decision.pdf. civilizations-or-battling#.VxSf0Pl97IV. Thomas Schirrmacher, Fundamentalism: When Foreword entitled, “The Moral Structure of Religion Becomes Dangerous, the WEA Global the Condemnation of Slavery in Amos,” in The Issues Series, volume 14, 2013, http://www. Humanisation of Slavery in the Old Testament, bucer.org/uploads/tx_org/WEA_GIS_14_-_ edited by Thomas Schirrmacher, volume 8 Thomas_Schirrmacher_-_Fundamentalism.pdf. in the World of Theology Series of the WEA Thomas Schirrmacher, Advocate of Love: Martin Theological Commission, 2015, http://www. Bucer as Theologian and Pastor,volume 5 in the bucer.org/uploads/tx_org/WoT_8_-_Thomas_ World of Theology Series, 2013, http://www. Schirrmacher__ed.__-_The_Humanization_ bucer.org/uploads/tx_org/WoT_5_-_Thomas_ of_Slavery_in_the_OT.pdf. Schirrmacher_-_Advocate_of_Love_-_Martin_ “Religious Terrorism, Brussels, and the Search Bucer_as_Theologian_and_Pastor.pdf. for Meaning,” March, 2016, http://evangelical- Thomas Schirrmacher, Culture of Shame/Culture focus.com/blogs/1487/Religious_Terrorism_ of Guilt, volume 6 in the World of Theology Brussels_and_the_Search_for_Meaning. Series, 2013, http://www.bucer.org/uploads/ tx_org/WoT_6_-_Thomas_Schirrmacher_-_ Books edited by Dr. Johnson Culture_of_Shame_or_Guilt.pdf. Edited and revised Thomas Schirrmacher, The Edited and wrote a foreword entitled “The Bible Koran and the Bible, volume 7 in the World of and Global Social Problems,” Thomas Schirrm- Theology Series, 2013, http://www.bucer.org/ acher, Racism, With an Essay by Richard Howell uploads/tx_org/WoT_7_-_Thomas_Schirrm- on Caste in India, the WEA Global Issues Series, acher_-_The_Koran_and_the_Bible.pdf. volume 8, 2011, http://www.bucer.org/uploads/ tx_org/WEA_GIS_8_-_Thomas_Schirrm- Ken Gnanakan, Responsible Stewardship of God’s acher_-_Racism.pdf. Creation, the WEA Global Issues Series, volume 11, 2014, http://www.bucer.org/uploads/tx_org/ Edited and wrote a foreword entitled “The WEA_GIS_11_-_Ken_Gnanakan_-_Respon- Father of Modern Education,” Jan Habl, Lessons sible_Stewards.pdf. in Humanity: From the Life and Work of Jan Amos Komensky, 2011, on the WEA CD zip file, Edited and wrote a foreword entitled “The http://www.bucer.de/ressourcen/wea-cd.html. Holocaust and German Thought on Human Rights,” Thomas Schirrmacher, Human Rights: Christine Schirrmacher, The Sharia: Law and Promise and Reality, the WEA Global Issues Order in Islam, the WEA Global Issues Series, Series, volume 15, 2014, http://www.bucer.org/ 2013, volume 10, http://www.bucer.org/ uploads/tx_org/WEA_GIS_15_-_Thomas_ uploads/tx_org/WEA_GIS_10_-_Christine_ Schirrmacher_-_Human_Rights.pdf. Schirrmacher_-_Sharia.pdf. Edited and wrote a foreword for Jan Habl, Thomas Schirrmacher, Human Trafficking: Teaching and Learning Through Story: Comenius’ The Return to Slavery,the WEA Global Issues Labyrinth and the Educational Potential of Nar- Series, volume 12, 2013, http://www.bucer.org/ rative Allegory, 2014, on the WEA CD zip file, uploads/tx_org/WEA_GIS_12_-_Thomas_ http://www.bucer.de/ressourcen/wea-cd.html. Schirrmacher_-_Human_Trafficking.pdf. Christine Schirrmacher, Political Islam: When Edited and wrote a foreword entitled “Ethics for Faith Turns Out to Be Politics, the WEA Global Christians in the World,” Thomas Schirrm- Issues Series, volume 16, 2016, http://www. acher, Leadership and Ethical Responsibility: The bucer.org/uploads/tx_org/WEA_GIS_16_ Three Aspect of Every Decision,the WEA Global Christine_Schirrmacher_-_Political_Islam.pdf.

Theologische Akzente 18 Thomas K. Johnson

TheÜber den Author Autor

Prof. Thomas K. Johnson, Ph.D., has served as pastor of three evangelical churches, including serving as a church planter. He taught philosophy or theology in eleven universities and theological schools in nine countries, including the dissident, anticommunist European Humanities University in Minsk, Belarus, and Charles University in Prague. Dr. John- son is presently Vice President for Research, Martin Bucer International School of Theology and Research Institutes; Senior Advisor to the Theological Commission of the World Evangelical Alli- ance (WEA); Special Advisor for the International Institute for Religious Free- dom (WEA); Professor of Philosophy, Global Scholars; member of the Royal Ghassanid Academy of Arts and Sciences; Board President of the Comenius Institute (Prague); and an ordained minister in the Presbyterian Church in America. In March 2016, he was appointed Religious Freedom Ambassador to the Vatican, representing the World Evangelical Alliance and its 600 mil- lion members. In December 2016 he was honored for his international human rights efforts with a knighthood from the Sovereign and Imperial House of Ghassan, the only Christian royal family in the Middle East. The first edition of Johnson’sHuman Rights: A Christian Primer (2008) became a standard evangelical resource. The second edition (2016) was jointly published on behalf of the WEA and the Vatican-based Dignitatis Humanae Institute. He has written five other books and some two hundred fifty articles, essays, and book chapters, many of which are available on the websites of Martin Bucer Seminary, the World Reformed Fellowship, and the World Evangelical Alliance. He has edited 25 books on ethics and issues of religion and society, as well as numerous human rights reports. He lives in Prague with his wife, Leslie P. Johnson. She was the first director of the Christian International School of Prague and is now an educational consultant for the Association of Christian Schools International. They have three grown children as well as several grand- children.

19 MBS Texte 189 StudyStudienzentren Centers

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We have published extensive information about our various courses, study centers, priorities, and research programs on our website that will answer most questions. All important technical data can be found at http://www.bucer.org. ImprintImpressum

Martin Bucer Seminary is not a university under German Publisher: law but only offers courses and lists those courses in a Thomas Schirrmacher, Prof. Dr. phil. transcript. South African School of Theology (Tlhbane, Dr. theol. DD. North West Province), Olivet University (San Francisco) and Whitefield Theological Seminary (Florida, USA) and Editor: other schools outside of Europe accept those courses Ron Kubsch, M.Th. under their own legal responsibility for granting their de- grees to students. Much of the teaching is by means of Editorial Committee: Saturday seminars, evening courses, extension courses, Prof. Thomas K. Johnson, Ph.D.; independent study, and internships. Thomas Kinker, Th.D.; Titus Vogt Contact: The work of the seminary is largely supported by the con- [email protected] tributions of donors. North American supporters may www.bucer.org send contributions to our American partner organization, Global Scholars. One may write a check or make a donation with a credit card using the following methods. By post: Write a check to “Global Scholars” with a note MBS-Texte (MBS-Texts) mentioning MBS and mail it to: Reformiertes Forum (Reformed Forum) Global Scholars P.O. Box 12147, Overland Park, KS 66282-2147, USA Es erscheinen außerdem folgende Reihen: Credit card donations at a secure site: https://www. (The following series of global-scholars.org/give-to-global-scholars/When making MBS Texts are also being a credit card donation, designate Martin Bucer Seminary published:) in the appropriate place online after Prof Johnson’s name. Theologische Akzente (Theological Accents) EU: IBAN DE52 3701 0050 0244 3705 07 Pro Mundis BIC PBNKDEFF Geistliche Impulse (Spiritual Impulses) Hope for Europe Ergänzungen zur Ethik (Ethics) Philosophische Anstöße (Philosophical Initiatives) Vorarbeiten zur Dogmatik (Preliminaries for a Systematic Theology)