“I’ll gladly cede to Dr. Trueman’s historical expertise at this point, but it seems Luther’s ecumenical style was a bit more bullish, and far less concessive than Calvin’s. Calvin thought Luther a great man, a latter-day apostle even. But Calvin (and a decent number of other Reformers) did not seem to follow him as a model in ecumenical matters. Indeed, he seemed to overlook the great man’s faults there.”

With the 500^th anniversary of the Reformation (marked by Luther’s nailing of the 95 Theses to the Wittenberg door) approaching, there’s an increasing amount of celebration going on in Evangelical circles.

But Carl Trueman is a bit skeptical (which, given my respect for him, I tend to take seriously). It seems to him this may be celebration with much zeal that is unfortunately “not according to knowledge.” He wonders, “Evangelicals may well be remembering the Reformation in 2017, but what exactly will they be celebrating?”

In other words, the question is whether doctrinally-relativistic Evangelicals haven’t whitewashed the Reformers (with their passion for hard-edged, doctrinal-ecclesial distinctions) and simply recast them in their own image. In other words, have all you smiling Baptists stopped to think about why Luther thought you were a bunch of enthusiasts, or have you sanitized him and made him safe for generic Evangelical consumption?

This is a problem because if we launch into these “Evangelical jamborees” as an exercise in self-affirmation, we lose the opportunity for historically-informed self-reflection.

Now, so far as it goes, I think Dr. Trueman’s point should be heeded. Evangelicals do often tend to “bowdlerize” its saints to make them comfortable members of the local small group. We ought to be attentive to history for more than hagiography and self-affirmation.

That said, foolish, young man that I am, I have a few quibbles with the piece. Or more positively, I’d like to suggest a few reasons to ground Dr. Trueman’s hope that next year’s round of Evangelical jamborees will be “much more than that.”

I suppose I’ll focus mostly on this paragraph:

The problem is that the Reformation is only really congenial to modern American evangelicalism if it is reduced to little more than the doctrine of justification by grace through faith. The sixteenth-century Reformation was about a whole lot more—and a whole lot that sits uncomfortably with the modern evangelical faith. So, like Bonhoeffer and C. S. Lewis, the Reformers and the Reformation must be bowdlerized, and by a strange domesticating metamorphosis, become modern American evangelicals. The truth is: The priorities and concerns of American evangelicalism have a highly tenuous and ambiguous relationship to those we find embodied in the confessions and catechisms of the Reformation and exemplified in the attitudes and actions of the Reformers.

One waggish initial response is to ask what the Fathers at Nicaea might make of the broader “priorities and concerns” of the local Presbytery meeting in Philadelphia 1500 years later, (which would presumably also want to cling tightly to Nicaea’s confession).

More seriously, though, while it’s wrong to collapse the distance of 500 years by simply remaking it in our image, it’s also seems easy to ignore the possibility that some of the differences between modern evangelical faith and that of the sixteenth century Reformation are a legitimate development of that faith in response to those 500 years. In which case, yes, there’s still much to be dismayed over in contemporary Evangelicalism. But I think we ought to be slower to find it wanting according to the standards of its 16^th century forebears.

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