Trashing Luther? Ex-Lutheran Instructs "Hyper-Catholics" to Settle Down

This warmed my heart: a "former Lutheran pastor, transitioning to the Roman Catholic Church" has written a blog article entitled, Trashing Luther. The first paragraph states,

Theological hobbyists of a hyper-Catholic sort continue to misconstrue Luther’s “errors.” Oh, I hardly think he was error-free, but (having recently been one) I know Lutherans who pretty much think he was essentially infallible. But I also know Catholics (me having recently become one) who are of the opinion he was devilish at best and, at his worst, out to destroy the Church.

This sort of sentiment won't go over well with Rome's typical on-line self-proclaimed defenders, because most of them are "theological hobbyists of a hyper-Catholic sort." For instance, I found this blog post over on the Catholic Answers forums. In a comment from the thread in which it was posted comes the following:

I have been pretty good at reading about Luther honestly he was extemely anti-Semitic, had a bad anger problem, was self rightous, I have actually wondered if he was mentally ill. He carved scripture into his kitchen table in anger in front of his wife and kids. He also was obsessed with going to the bathroom. I think he was a mad man who was a pawn of northern German Lords, Kings, and Barrons.

That's your typical hyper-Catholic theological hobbyist quote. This person is "pretty good at reading about Luther honestly" and from this lofty tower of kindness and fairness concludes Luther was a mad-man.

You can read about this transitioning Lutheran pastor here and here. This is the sort of ex-Lutheran who thinks:

After a couple decades or more of formal dialogue discussing the doctrine of justification by faith in Christ, Lutherans and Catholics officially declared the issue was no longer church dividing.

And:

Catholics admitted that whatever was condemned in the doctrine "faith alone" was not itself the doctrine Lutherans argued. What Trent condemned is condemned, only nobody then actually espoused it. And what Lutherans challenged on works vs. grace, well, it too wasn't what Catholics in fact were saying. This wasn't a clever dodge papering differences. Through years of dialogue on this and other subjects, back to 1965, they came to understand maybe they didn't hear each other so well the first time.

Note the phrase above, "Lutherans and Catholics." Which Lutherans? All Lutherans? The author doesn't say. Indeed, there are other Lutherans that don't think Rome and Lutherans have come to any sort of agreement on justification and they've put together documents like this to explain why.

Roman Catholic commercial video during Papal visit

I noticed this Roman Catholic commercial video being played a lot recently on Fox News.  Seems the timing was to go with the visit of Pope Francis.  (Jorge Bergoglio)



This is a very well done video for the time that it takes.

Problems:
1.  It assumes "catholic" is the same as "Roman Catholic". (without even mentioning the phrase, "Roman Catholic")
2.  It subtly claims the Roman Catholic Church compiled the Bible.  This is false.  The early church testified, affirmed, discerned, discovered, and put under one "book cover" which texts were "God-breathed"/ inspired.  (2 Timothy 3:16)  They called themselves "catholic" in the sense of "universal" / "according to the whole" / able to grow in all nations and cultures (Revelation 5:9), but it was not the same church doctrinally that today claims the Papacy, Transubstantiation, Purgatory, Indulgences, Marian dogmas, Marian piety, praying to Mary, praying to statues and icons, denial of Justification by Faith Alone at Trent, etc.
3.  It claims Peter was the first Pope.
Many problems with that.  See below in Dr. White's lecture on the Dividing Line.
4.  The mention of "sacred tradition", in addition to the written Scriptures.
5.  claimed 2000 years of an unbroken line of shepherds.

There may be other problems, but those are the 5 that stuck out to me.

Dr. White did an excellent DL yesterday, on Sept. 23, about the current Pope and Papacy:



Take note of the 5 things that Roman Catholics have to prove as true all at the same time in the last half of his lecture.

The closing Scripture verses Dr. White pointed to were from Acts 20:17-32.  Acts 20:32 - "And now I commend to God and the word of His grace, which is about to build you up and to give the inheritance among those who are being sanctified."

Some other things about the Papal visit of Pope Francis.  It seems, from what I have read, that President Obama and/ or the White House staff deliberately invited a bunch of homosexuals, trans-gender activists, and Roman Catholics for abortion, in order to cause this Pope some discomfort, or embarrass him, or give him a message, or protest his views on same sex marriage and abortion.  That is shameful, IMO.  His statement's on homosexuality have been weak and unclear, but as conservative RC's have pointed out, he has not changed church doctrine on that issue.  I can appreciate and respect the Roman Catholic Church's stand against abortion and stand for marriage as one man and one woman, etc.

The current Pope's opposition to the death penalty ( I have never understood that, even for first degree murder, since I started hearing about that from the time of John Paul 2) and leftist views of the borders, illegal immigration, global warming, and capitalism are revealing.

Addendum:  The Debate on the Papacy that Dr. White had with Mitch Pacwa in 1998:

"Faith," wrote Luther, “is a living, restless thing. It cannot be inoperative. We are not saved by works; but if there be no works, there must be something amiss with faith."

I get various questions throughout the week:

Hi James, Do you know where Luther said, "if there be no works, there must be something amiss with faith"? It's quoted in Bainton's Here I Stand, but in the references section it just says, "VIII, 361." Do you have any idea what that refers to?

I also came across this same Luther / Bainton snippet here:

According to Roland Bainton's biography of Luther, Here I Stand, Luther wrote at one time: Faith is a living, restless thing. It cannot be inoperative. We are not saved by works; but if there be no works, there must be something amiss with faith. Bainton's citation for this purported Luther quote is simply VIII, 361. I do not know what this refers to, so if anyone could comment below and let me know where it comes from, it would be much appreciated.

I went through Roland Bainton's use of Luther before: Did Luther Believe in Saving Faith? I also originally cited the quote from Roland Bainton many years ago in my review of Luther's famous "sin boldly" statement. I recall correctly, only one defender of Rome has ever challenged me for not quoting Luther directly (kudos to him for catching this!).

Roland Bainton cited WA 8:361. The equivalent English is LW 79:75-76. The quote is from  a 1521 sermon on Luke 17:11-19. In that context, Luther states the following:

This is what James means when he says: 2, 26: “Faith which does not work is dead. Just as the body without the soul is dead, so faith without works is also dead” (James 2[:17,26]).  This does not mean that faith is in a person and does not work, which is impossible, for faith is a living, restless thing. Rather, this means that people should not deceive themselves and think they have faith when they have none of it; rather, they should look at their works, that is, whether they also love their neighbors and do good to them. If they do this, it is a sign they have true faith. However, if they do not do this, then they only have the sound of faith. What happens to them is like the person who examines himself in the mirror. When he goes away, he no longer sees himself. Through looking at other things, he forgets the face he saw in the mirror, as also St. James says (James 1 [:23-24] (LW 79:75-76). 

German text: Sihe, das meynet S. Jacob. Jaco. ij. "Der glawbe, so er nit wirckt, ist er todt. Und wie der leyb on seel todt ist, so ist auch der glaub on werck todt". Nit das der glaube ym menschen sey und nit wircke, wilchs nitt muglich ist, denn der glawb ist ein lebendig unrugig ding, sondern das sich die menschen nitt selb betriegen und meynen, sie haben den glawbenn, so sie doch nichts davon haben, sondern sollen ansehen yhr werck, ob sie auch yhrn nehisten lieben und yhm woll thun. Thun sie das, so ists ein zeychen, das sie dissen rechten glauben haben. Thun sie aber nit, so haben sie nur das gehore vom glawben. Und geschicht yhn, wie dem, der sich ym spiegel besihet: wenn er davon geht, szo sihet er sich nymmer, und durch ansehen anderer ding vorgisset er des spiegels gesicht, alsz auch Jaco. i. geschrieben stet (WA 8:361-362).

Alternate English text: See, this is what James means when he says, 2, 26: "Faith apart from works is dead." For as the body without the soul is dead, so is faith without works. Not that faith is in man and does not work, which is impossible. For faith is a living, active thing. But in order that men may not deceive themselves and think they have faith when they have not, they are to examine their works, whether they also love their neighbors and do good to them. If they do this, it is a sign that they have the true faith. If they do not do this, they only have the sound of faith, and it is with them as the one who sees himself in the glass and when he leaves it and sees himself no more, but sees other things, forgets the face in the glass, as James says in his first chapter, verses 23-24.

The deceivers and blind masters have stretched this passage of James so far that they have destroyed faith and set up only works, as if righteousness and salvation consist not of faith but of works. To this great darkness they have added an even greater darkness and have taught only good works which are of no benefit to your neighbor, such as fasting; saying many prayers; observing festival days; not eating meat, butter, eggs, and milk; building churches, cloisters, chapels, and altars; instituting Masses, vigils, hours; wearing gray, white, or black clothes; becoming clergy; and innumerable similar things from which no one has any benefit or enjoyment, and all of which God condemns, and justly. St. James, however, says this intentionally, since a Christian life is nothing except faith and love. Love means nothing else than doing good and being useful to all people, enemies and friends. Where faith is correct, it certainly loves and acts toward others in love, just as Christ has acted in his faith. Thus each one should be on his guard so that he does not have a dream and fiction in his heart instead of faith, and thus deceive himself. He can recognize this in nothing better than in works of love. Christ Himself gives the sign of this when He says, ‘By this everyone can know that you are My disciples, if you love one another’ (John 13:35). Therefore, St. James means to say, ‘Be on your guard, lest your life not serve others, you live for yourself, and you take no interest in your neighbor, for then your faith is certainly nothing, since it does not do what Christ has done for it.’ Yes, he does not believe that Christ has done good for him; otherwise he would not omit also doing good for his neighbor (LW 79:76).

German text: Dissen spruch Jacobi haben die vorkurer und blinden meyster szo weyt gezogen, bysz das sie den glawben vortilget unnd nur die werck auff gericht haben, alsz stehe die gerechtickeyt und selickeyt nit ym glawben, szondern yn den wercken. Zu der grossen finsternisz haben sie darnach noch eyn gröszere thunn unnd nur die gutte werck geleret, die dem nehisten feyn nütz sind, alsz fasten, viel gepet sprechen, feyren, nit fleysch, putter, eyer, milch essen, kirchen, kloster, capeln, altar bawen, mesz, vigilien, horas stifften, graw, weisz, schwartz kleider tragen, geistlich werden, und der unzehlich gleichen, davon doch keyn mensch nütz noch geniesz hatt, wilch auch got alle vordampt, und billich. Aber S. Jacobus will das, sintemal eyn Christlich leben ist nichts denn glawbe unnd liebe. Liebe ist nichts denn eyttel woll thun und nuy seyn allen menschen, feynden und freunden. Unnd wo der glawb recht ist, szo liebt er auch gewiszlich und thut den andern ynn der liebe, wie yhm Christus than hatt ynn seynem glawben. Szo soll nu eyn iglicher sich fursehen, das er nit eynen trawm und geticht an stat des glaubens ym hertzen habe und sich selber betriege: das wirt er bey seynem ding alsz woll erkennen, alsz bey den wercken der liebe. Wie auch Christus dasselb zeychen gibt und spricht: "Da bey kan man wissen, das yhr meine iunger seyt, szo yhr euch untereinander liebt". Darumb will S. Jacob sagen: Sihe fur dich, steht dein leben nit also, das es andern diene, und du fur dich selbs lebist, nympst dich deynsz nehisten nit an, szo ist deyn glawbe gewiszlich nichts, denn er thut nit, wie yhm Christus than hatt.  Ja er glowbt nit, das yhm Christus woll than hat, sonst liesz er nitt, er thet seynem nehisten auch wol (WA 8:362).

Alternate English Text: This passage in James deceivers and blind masters have spun out so far, that they have demolished faith and established only works, as though righteousness and salvation did not rest on faith, but on our works. To this great darkness they afterwards added still more, and taught only good works which are no benefit to your neighbor, as fasting, repeating many prayers, observing festival days; not to eat meat, butter, eggs and milk; to build churches, cloisters, chapels, altars; to institute masses, vigils, hours; to wear gray, white and black clothes; to be spiritual; and innumerable things of the same kind, from which no man has any benefit or enjoyment; all which God condemns, and that justly. But St. James means that a Christian life is nothing but faith and love. Love is only being kind and useful to all men, to friends and enemies. And where faith is right, it also certainly loves, and does to another in love as Christ did to him in faith. Thus everyone should beware lest he has in his heart a dream and fancy instead of faith, and thus deceives himself. This he will not learn anywhere as well as in doing the works of love. As Christ also gives the same sign and says: "By this shall all men know that ye are my disciples, if ye have love one to another." John 13, 35. Therefore St. James means to say: Beware, if your life is not in the service of others, and you live for yourself, and care nothing for your neighbor, then your faith is certainly nothing; for it does not do what Christ has done for him. Yea, he does not believe that Christ has done good to him, or he would not omit to do good to his neighbor. [The Complete Sermons of Martin Luther Vol. 3:1 (Michigan: Baker Books, 2000), pp. 71-72].

Similarly, In a 1522 sermon Luther states:

This is what St. James means in his Epistle when he writes: “Faith without works is dead” (James 2[:26]). That is, when works do not follow, it is a sure sign that there is no faith there, but a dead thought and dream, which they falsely call “faith.” This is how we understand these words of Christ: “Make friends for yourselves with the unrighteous mammon” [Luke 16:9]; that is, plainly demonstrate your faith with external giving, by which you gain friends, so that from your obvious works the poor can be witnesses that you have genuine faith. External giving of itself can never make friends, unless it happens from faith. Christ rejects the Pharisees’ alms (Matthew 6[:1–4]); they made no friends with their alms, because their hearts were false. Now no heart ever becomes right without faith, so that even nature is forced to confess that no works make anyone righteous, but the heart must first be righteous and good (1522 published sermon, LW 78:324).

German text: Das meynet S. Jacobus yn seyner Epistel, da er spricht "Der glawb on werck ist todt". Das ist, weyll die werck nicht folgen, ists eyn gewiß heychen, das keyn glaub da sey, sondern eyn todter gedancke und trawm, den sie falschlich glawben nennen. Also verstehen wyr nu diß wortt Christi "Machet euch freundt von dem unrechten Mammon", das ist: beweyset offenbar mit eußerlichem geben ewren glawben, damit yhr freundt ubirkomet, das die armen ewrs offinbarn wercks zeugen seyn kunden, das yhr rechtschaffen glauben habt, denn das eußerlich geben von yhm selber mochte nymmer mehr freundt machen, wo es nicht auß dem glawben geschech. Sintemal Christus Matt. 6. Der Phariseer almoßen verwirfft, das sie keyn freundt damit machten, weyll das herz falsch war. Nu wirt yhe keyn herz recht on den glawben, das also auch die natur zwingt zu bekennen, das keyn werck frum macht, sondern das herz zuvor frum und gutt seyn muß (WA 10.3:288).

Alternate English Text: This is what St. James means when his says in his Epistle, 2:26: ‘"Faith without works is dead." That is, as the works do not follow, it is a sure sign that there is no faith there; but only an empty thought and dream, which they falsely call faith. Now we understand the word of Christ: "Make to yourselves friends by means of the mammon of unrighteousness." That is, prove your faith publically by your outward gifts, by which you win friends, that the poor may be witnesses of your public work, that your faith is genuine. For mere external giving in itself can never make friends, unless it proceed from faith, as Christ rejects the alms of the Pharisees in Mat. 6:2, that they thereby make no friends because their heart is false. Thus no heart can ever be right without faith, so that even nature forces the confession that no work makes one good, but that the heart must first be good and upright.  [The Complete Sermons of Martin Luther Vol. 2:2 (Michigan: Baker Books, 2000), p. 308].

Revised March 2026 

Piper's Intro to new book on Sola Fide by Tom Schreiner

http://www.thegospelcoalition.org/blogs/justintaylor/2015/09/15/john-pipers-foreword-to-tom-schreiners-new-book-on-justification-by-faith-alone/

A Prayer for Justice against the evil in this world - Psalm 94

From the Australian group, "Sons of Korah".   I just discovered this group recently and I am impressed with their musical skill and that they have done many of the Psalms, and they are all very wedded to the text of Scripture.  The song covers Psalm 94:1-11.  I don't know what their church background or specific theology is, but so far, of the songs I have listened to, they seem very good.

Psalm 33:1-3 - "play skillfully" (verse 3) to the Lord with a shout of joy !

Psalm 94

"O LORD, God of vengeance

God of vengeance, shine forth!

Rise up, O Judge of the earth,
Render recompense to the proud.
3 How long shall the wicked, O Lord,
How long shall the wicked exult?
4 They pour forth words, they speak arrogantly;
All who do wickedness vaunt themselves.
5 They crush Your people, O Lord,
And afflict Your heritage.
6 They slay the widow and the stranger
And murder the orphans.
7 They have said, “The Lord does not see,
Nor does the God of Jacob pay heed.”

8 Pay heed, you senseless among the people;
And when will you understand, stupid ones?
9 He who planted the ear, does He not hear?
He who formed the eye, does He not see?
10 He who chastens the nations, will He not rebuke,
Even He who teaches man knowledge?
11 The Lord knows the thoughts of man,
That they are a mere breath.

12 Blessed is the man whom You chasten, O [j]Lord,
And whom You teach out of Your law;
13 That You may grant him relief from the days of adversity,
Until a pit is dug for the wicked.
14 For the Lord will not abandon His people,
Nor will He forsake His inheritance.
15 For judgment will again be righteous,
And all the upright in heart will follow it.
16 Who will stand up for me against evildoers?
Who will take his stand for me against those who do wickedness?

17 If the Lord had not been my help,
My soul would soon have dwelt in the abode of silence.
18 If I should say, “My foot has slipped,”
Your lovingkindness, O Lord, will hold me up.
19 When my anxious thoughts multiply within me,
Your consolations delight my soul.
20 Can a throne of destruction be allied with You,
One which devises mischief by decree?
21 They band themselves together against the life of the righteous
And condemn the innocent to death.
22 But the Lord has been my stronghold,
And my God the rock of my refuge.
23 He has brought back their wickedness upon them
And will destroy them in their evil;
The Lord our God will destroy them.

"Faith Alone" in Hilary of Poitiers by Jason Engwer

http://triablogue.blogspot.com/2015/09/faith-alone-in-hilary-of-poitiers.html

Calvin's Surprise: There is No Salvation Outside the Church

I recently came across one of Rome's defenders presenting the following quote from John Calvin's Institutes: "...beyond the pale of the Church no forgiveness of sins, no salvation, can be hoped for, . . ." (IV, 1:4) and conclude that Calvin surprisingly believed just like Rome does: there is no salvation outside the Church.  Did Calvin retain an alleged "Roman Catholic" belief? Is this a surprising belief of John Calvin's?

There is no Surprise
The notion of extra ecclesiam nulla salus (outside the Church there is no ‎salvation) may sound Roman Catholic, but properly speaking the phrase is not their sole property. Contrary to what they assume, Rome does not own church history. What is their property is how they currently understand the phrase as expressed in their authoritative documents (see below).

To say Calvin retained the "Catholic" belief of of extra ecclesiam nulla salus would be akin to saying something like Calvin retained the "Catholic" belief in the communion of saints. Some of the main Reformed confessions comment on extra ecclesiam nulla salus. It wasn't that they were retaining a Roman Catholic belief, they were commenting on an expression used throughout the history of the church.

The Belgic Confession states:

We believe, since this holy congregation is an assembly of those who are saved, and that out of it there is no salvation, that no person of whatsoever state or condition he may be, ought to withdraw himself, to live in a separate state from it; but that all men are in duty bound to join and unite themselves with it; maintaining the unity of the Church; submitting themselves to the doctrine and discipline thereof; bowing their necks under the yoke of Jesus Christ; and as mutual members of the same body, serving to the edification of the brethren, according to the talents God has given them. And that this may be the more effectually observed, it is the duty of all believers, according to the word of God, to separate themselves from all those who do not belong to the Church, and to join themselves to this congregation, wheresoever God hath established it, even though the magistrates and edicts of princes were against it, yea, though they should suffer death or any other corporal punishment. Therefore all those, who separate themselves from the same, or do not join themselves to it, act contrary to the ordinance of God. (Belgic Confession, Article 28)

The Westminster Confession of Faith states:

The visible Church, which is also catholic or universal under the Gospel (not confined to one nation, as before under the law), consists of all those throughout the world that profess the true religion; and of their children: and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation.

So, if extra ecclesiam nulla salus  is a surprising belief of Calvin's, it certainly shouldn't be surprising to someone with a basic grasp of Reformed theology. It appears it's Rome's defenders and those who seriously read their materials who qualify as the surprised.


John Calvin: There is No Salvation Outside the Church
The above alone serves well enough to demonstrate the folly of presenting Calvin's statement as surprising. On the other hand, exploring Calvin's view is interesting as well. Calvin did indeed say there is no salvation outside the visible church in book IV of the Institutes:

The Visible Church as Mother of Believers
But because it is now our intention to discuss the visible church, let us learn even from the simple title “mother” how useful, indeed how necessary, it is that we should know her. For there is no other way to enter into life unless this mother conceive us in her womb, give us birth, nourish us at her breast, and lastly, unless she keep us under her care and guidance until, putting off mortal flesh, we become like the angels [Matthew 22:30]. Our weakness does not allow us to be dismissed from her school until we have been pupils all our lives. Furthermore, away from her bosom one cannot hope for any forgiveness of sins or any salvation, as Isaiah [Isaiah 37:32] and Joel [Joel 2:32] testify. Ezekiel agrees with them when he declares that those whom God rejects from heavenly life will not be enrolled among God’s people [Ezekiel 13:9]. On the other hand, those who turn to the cultivation of true godliness are said to inscribe their names among the citizens of Jerusalem [cf. Isaiah 56:5; Psalm 87:6]. For this reason, it is said in another psalm: “Remember me, O Jehovah, with favor toward thy people; visit me with salvation: that I may see the well-doing of thy chosen ones, that I may rejoice in the joy of thy nation, that I may be glad with thine inheritance” [Psalm 106:4-5 p.; cf. Psalm 105:4, Vg., etc.]. By these words God’s fatherly favor and the especial witness of spiritual life are limited to his flock, so that it is always disastrous to leave the church. 

Taken at face value,  John Calvin is saying that in order to have salvation, one must be in the visible church in order to have salvation. My comments below are primarily based on two studies:

David N. Wiley, "The Church as the Elect in the Theology of Calvin, " [Timothy George, ed. John Calvin and the Church (Louisville: John Knox Press, 1990, 96-117]

Dennis W. Jowers, "In What Sense Does Calvin Affirm 'Extra Ecclesiam Nulla Salus'?" [Eddy Van der Borght, Garard Mannion, ed. John Calvin Ecclesiology (New York: T and T Clark, 2011)  50-68].

Wiley provides an interesting analysis of the developments of Calvin's view of the church in the different editions of the Institutes and other writings. He identifies election as basic to Calvin's understanding of the church with "an increasing tendency" to "stress the visible church" (p. 96). He notes Calvin's preface to the King of France that the church need not be visible to exist:

Our controversy turns on these hinges: first, they contend that the form of the church is always apparent and observable. Secondly, they set this form in the see of the Roman Church and its hierarchy. We, on the contrary, affirm that the church can exist without any visible appearance, and that its appearance is not contained within that outward magnificence which they foolishly admire. [Battles translations 74].

Wiley notes that this sense of invisibility was later downplayed in later editions of the Institutes (p. 103). The author then demonstrates that Calvin came more and more to speak of the importance of the visible church, still with election as the foundation of the church. Wiley (p. 106) cites Calvin's Catechism of the Church of Geneva (1542) [Calvini Opera, 6:39-41 (pdf)]:

93 M. What is the Church?
S. The body and society of believers whom God hath predestined to eternal life.
96 M. In what sense do you call the Church holy?
S. All whom God has chosen he justifies, and forms to holiness and innocence of life, [Romans 8:29-30] that his glory may be displayed in them. And this is what Paul means when he says that Christ sanctified the Church which he redeemed, that it might be a glorious Church, free from all blemish. [Ephesians 5:25.]
Q100 M. Can this Church be known in any other way than when she is believed by faith?
S. There is indeed also a visible Church of God, which he has described to us by certain signs and marks, but here we are properly speaking of the assemblage of those whom he has adopted to salvation, by his secret election. This is neither at all times visible to the eye nor discernible by signs.

In regard to the visible church, the 1543 version of the Institutes is cited as stating we are "commanded to hold this visible church in honor and to keep ourselves in communion with it" (p. 108).  Of the 1559 Institutes, Wiley views Calvin as saying in essence that the church is the ordinary means of bringing "the elect to their salvation" (p. 110). When Calvin appealed to extra ecclesiam nulla salus Wiley states, "properly speaking he means not outside the visible church but outside the church of the elect" (p. 110). Wiley makes such a statement (that appears to contradict what Calvin explicitly stated) because he argues the ultimate foundation of the church is election.  Overall, Wiley presents an interesting overview of the development of Calvin's view of the visible church, noting that Calvin knew that the church existed beyond the visible Genevan church as God's invisible elect scattered throughout the world.

Dennis Jowers tackles Calvin and extra ecclesiam nulla salus head on. His basic argument is that "Calvin does teach that faith in Christ and membership of the visible church are prerequisites of salvation" but "he does so with considerable nuance and disowns some of the most harshly exclusivistic conceptions of the impossibility of salvation outside the church" (p. 50). Jowers presents an argument alluded to by Wiley, that the visible church is the normal means of bringing the elect to salvation. On the other hand, there are exceptional cases: "unbaptized infants, children who die in their infancy and adults on the margins of the visible church" (p. 54). These may not use the normal means. There are those though who are not included as obtaining salvation outside the church: "Calvin, then, is no advocate of the 'wider hope' as to the salvation of the unevangelized, which became fashionable in the nineteenth century" (p. 64).

Calvin articulates a version of the classic Christian conviction, extra ecclesiam nulla salus, then, that neither closes the kingdom of God to those who lack access to the church's sacraments nor expands the sense of ecclesia so radically as to render persons who have never heard the gospel, intra ecclasiam for the purpose of salvation. Calvin charts something of a via media: allowing for the salvation of persons relatively isolated from the visible church without blunting the radicality of Reformation Christianity's exclusive claims. (p. 65)

Rome: There is No Salvation Outside the Church
It is true that Rome adheres to a version of "there is no salvation outside the church" (extra ecclesiam nulla salus), and by that, they mean... the Roman Catholic Church. The Catechism of the Catholic Church states:

Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and Baptism, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it.

But this statement has further qualifiers, so that being "outside the church" really isn't what one would think it plainly means. It ventures into the radicality mentioned by Jowers:

The Church's relationship with the Muslims. "The plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Muslims; these profess to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind's judge on the last day."

And also:

Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience - those too may achieve eternal salvation.

Some years back we documented how the American infallible Magisterium (Catholic Answers), held out the hope that atheists could be saved:

It’s also possible for a person to die in God’s friendship even if the person didn’t consciously know God during life. Someone could, through no fault of their own, be unaware of God or not have ever been given sufficient evidence that they concluded God is true, through no fault of their own, and if they otherwise cooperated with his grace, then God won’t hold their ignorance of him against them. So, it’s possible for an atheist to be saved, it’s still through Jesus Christ and through God’s grace, but they can still die not knowing God and still be on their way to heaven as long as they otherwise cooperated with his grace.

But was this the same Roman Catholic Church that Calvin knew? Calvin was probably more familiar with the Roman Catholic Church that said things like this:

It firmly believes, professes, and proclaims that those not living within the Catholic Church, not only pagans, but also Jews and heretics and schismatics cannot become participants in eternal life, but will depart "into everlasting fire which was prepared for the devil and his angels" [Matt. 25:41], unless before the end of life the same have been added to the flock; and that the unity of the ecclesiastical body is so strong that only to those remaining in it are the sacraments of the Church of benefit for salvation, and do fastings, almsgiving, and other functions of piety and exercises of Christian service produce eternal reward, and that no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church. (The Council of Florence,
Denzinger 714).

Conclusion
While Rome's defender mentioned no overt intended purpose other than the surprise value of Calvin's comment, such similarities between Rome and Calvin may be an intended polemic beyond surprise.  Calvin may be being presented to suggest that he agrees with distinctive Roman beliefs that modern Protestants do not. As demonstrated above, the Protestant tradition to which Calvin belongs doesn't find extra ecclesiam nulla salus surprising at all. Along with Calvin, I seriously question the Christian pedigree of those people who see no need to be a member of a visible church. Like the later Reformed confessions, the church is the normal means God uses to nurture his elect. Louis Berkhof points out,

It is very important to bear in mind that, though both the invisible and the visible Church can be considered as universal, the two are not in every respect commensurate. It is possible that some who belong to the invisible Church never become members of the visible organization, as missionary subjects who are converted on their deathbeds, and that others are temporarily excluded from it, as erring believers who are for a time shut out from the communion of the visible Church. On the other hand there may be unregenerated children and adults who, while professing Christ, have no true faith in Him, in the Church as an external institution; and these, as long as they are in that condition, do not belong to the invisible Church. Good definitions of the visible and invisible Church may be found in the Westminster Confession. (Systematic Theology, 627)

The extra ecclesiam nulla salus of Calvin and Rome are in essence quite different. If the analysis of Jowers is correct, Calvin's view has a narrow scope of people saved outside the church, whereas Rome ventures into a severe radicality. The surprising belief is not that John Calvin held to extra ecclesiam nulla salus, but rather that Rome has qualified the statement in such a way as to make it say it's opposite: outside the church there is salvation for just about everyone.

Luther vs. Reformed Theology: On Losing Salvation and the Sin of Unbelief

Some years back I did a blog entry entitled, Did Luther Believe Salvation Can Be Lost? In that entry, I noted the following Luther quote:

Even if he would, he could not lose his salvation, however much he sinned, unless he refused to believe. For no sin can condemn him save unbelief alone. All other sins, so long as the faith in God’s promise made in baptism returns or remains, are immediately blotted out through that same faith, or rather through the truth of God, because he cannot deny himself if you confess him and faithfully cling to him in his promise. But as for contrition, confession of sins, and satisfaction, along with all those carefully devised exercises of men: if you rely on them and neglect this truth of God, they will suddenly fail you and leave you more wretched than before. For whatever is clone without faith in God’s truth is vanity of vanities and vexation of spirit [Eccles. 1:2, 14]" [LW 36: 60].

An interesting historical analysis of this quote can be found here. A Lutheran recently left a portion of this quote in the comment section under the same entry stating,

Having graduated from a Lutheran seminary, this is the position of the Lutheran Church. It is different than Wesleyism in the sense that it does not teach that one loses their salvation because of sin, but that sin may have such an effect on a person that one may lose their faith, thus, coming to a place of unbelief!

I'm bringing this up simply to point out a significant difference between Luther and Reformed theology that is often overlooked from the Reformed side.  Note the following difference between Luther's quote, the Lutheran comment, and the following from R.C. Sproul. Note how Sproul connects the sin of unbelief to limited atonement:

However, the overwhelming majority of Christians who reject limited atonement also reject universal salvation. They are particularists, not universalists. They insist on the doctrine of justification by faith alone. That is, only believers are saved by the atonement of Christ. If that is so, then the atonement, in some sense, must be limited, or restricted, to a definite group, namely believers. If Christ died for all of the sins of all people, that must include the sin of unbelief. If God’s justice is totally satisfied by Christ’s work on the cross, then it would follow that God would be unjust in punishing the unrepentant sinner for his unbelief and impenitence because those sins were already paid for by Christ.

See also, this comment from Dr. Sproul. This is popular Reformed argumentation.  Note A.W. Pink's construction of it:

If ALL the sins of ALL men were laid upon Christ, then the sin of unbelief was too. That unbelief is a sin is clear from the fact that in 1 John 3:23 we read, "And this is His commandment, That we should believe on the name of His Son Jesus Christ." Refusal to believe in Christ is, therefore, an act of flagrant disobedience, rebellion against the Most High. But if all the sins of all men were laid upon Christ (as it is now asserted), then He also endured the penalty for the Christ-rejector's unbelief. If this be so, then Universalism is true. But it is not so. The very advocates of the view we are now refuting would not affirm it. And therein may be seen the inconsistency and untenableness of their teaching. For if unbelief is a sin and Christ did not suffer the penalty of it, then all sin was not laid upon Christ. Thus there are only two alternatives: a strictly limited Atonement, availing only for believers; or an unlimited Atonement which effectually secures the salvation of the entire human race.

See also John Owen's construction of the argument.

So, the moral of this story is that Calvinists should careful with Luther, and also be prepared for a long and tedious discussions with Lutherans on the extent of the atonement, and the meaning of the atonement.

The Bible is Self-authenticating, by Michael J. Kruger

http://michaeljkruger.com/what-do-we-mean-when-we-say-the-bible-is-self-authenticating/

See the link to the audio lecture and the written outline.

Seeds of the Reformation, by Jason Engwer

A great reference by Jason Engwer, with lots of connections to many articles on the issues of church history and Roman Catholicism and the Reformation.

Seeds of the Reformation, by Jason Engwer

http://triablogue.blogspot.com/2009/12/seeds-of-reformation.html

Shocking Beliefs on Martin Luther: Not all the events in the book of Job actually happened as reported

I recently came across a web-page presenting the "Shocking Beliefs of Martin Luther." Under the heading, "Luther believed that the Bible wasn’t always literally factual," the article states, "He also argued that not all the events in the book of Job actually happened as reported. [Luther’s Works, Vol. 54, pp. 79-80].

Which events? The article doesn't say, but since these are the "Shocking Beliefs of Martin Luther," is the thrust to assume the worst?  The intent reminds me of the Luther quote Patrick O'Hare used in The Facts About Luther: "Job spoke not as it stands written in his book, but only had such thoughts. It is merely the argument of a fable"(p. 207). Whichever Martin Luther O'Hare had in mind, it wasn't one based on his actual written statements about Job.

Documentation
While no actual Luther quote about Job is given, The article cites "Luther’s Works," "Vol. 54, pp. 79-80." The documentation  appears to refer to the English version of Luther's Works. Vol. 54 is a collection of Table Talk comments. Unfortunately, one of the most popular sources for quoting Luther is by using comments from the Table Talk. It is, in actuality, not something Luther wrote but is a collection of second hand comments written down by Luther's friends and students, published after his death. Since the statements contained therein are purported to have been made by Luther, they should serve more as corroborating second-hand testimony to something Luther is certain to have written. For a list of Table Talk versions in English, see this link.

Context

No. 475: On the Authorship of the Book of Job Spring, 1533
“Job didn’t speak the way it is written [in his book], but he thought those things. One doesn’t speak that way under temptation. Nevertheless, the things reported actually happened. They are like the plot of a story which a writer, like Terence, adopts and to which he adds characters and circumstances. The author wished to paint a picture of patience. It’s possible that Solomon himself wrote this book, for the style is not very different from his. At the time of Solomon the story which he undertook to write was old and well known. It was as if I today were to take up the stories of Joseph or Rebekah. The Hebrew poet, whoever he was, saw and wrote about those temptations, as Vergil described Aeneas, led him through all the seas and resting places, and made him a statesman and soldier. Whoever wrote Job, it appears that he was a great theologian.”
Luther, M. (1999). Luther’s works, vol. 54: Table Talk. (J. J. Pelikan, H. C. Oswald, and H. T. Lehmann, Eds.) (Vol. 54, pp. 79–80). Philadelphia: Fortress Press.

Conclusion
I'm not exactly sure what the Shocking Belief  is supposed to be in the above Table Talk context.  In all the instances I've checked in which Luther spoke of Job or quoted the book of Job, he referred to him as a historical figure and treated the events that transpired in his life as actually occurring. When the Shocking Beliefs article states Luther "argued that not all the events in the book of Job actually happened as reported," Luther above is reported to have said, "the things reported actually happened." Perhaps the Shocking Belief is supposed to be that Luther is reported to have said, "Job didn’t speak the way it is written [in his book], but he thought those things. One doesn’t speak that way under temptation."

I guess it's within the realm of possibility that by "event" this second-hand statement is meant. If that's the case, it really isn't all that shocking. In terms of building a case on it, it's a Table Talk comment, which in fairness to Luther,  should only serve as corroborating second-hand testimony to something Luther is certain to have written.

Shocking Beliefs of Martin Luther: Faith alone is necessary for justification. All other things are completely optional, being no longer commanded or forbidden

Here's one I came across from a web-page entitled the "Shocking Beliefs of Martin Luther." Under the heading, "Luther wasn’t a fan of Moses’ Commandments," the following quote is given, with the charge to "Note his words":

“Faith alone is necessary for justification. All other things are completely optional, being no longer commanded or forbidden.”  
[13] Luther’s Commentary on Galatians 2

The intent appears to be to show that works are optional in Luther's theology and that God's commandments given to Moses are no longer to be enforced. A Christian can live however they want to, because they are saved by faith alone. Moses and the law are over. If this was Luther's actual position, it would be shocking... but it isn't Luther's position.

Documentation
The article cites"Luther’s Commentary on Galatians 2." The actual source was probably Patrick O'Hare's The Facts About Luther.  O'Hare states,

In this declaration of false security, we have the beginning of Luther's new gospel, which, needless to say, is directly and openly opposed to the Gospel of Jesus Christ. As a theologian, he should have realized that his notion of the absolute assurance of salvation imparted by Faith was as false as it was unsound, and as a professor of Scripture, he should have known that faith alone is barren and lifeless apart from the meritorious works which are necessarily connected with and founded on it. To hold and declare that men are justified by faith to the entire exclusion of other Divine virtues is nothing less than a perversion of the Bible, a falsification of the Word of God, and an injury to souls called to work out their salvation along the lines plainly designated by Jesus Christ. But Luther's self esteem and self-conceit blinded him to the truth he once held in honor, and, instead of repelling and mastering his singular conception of salvation, as he was in duty bound to do, he held to it with unbending tenacity, developing it more and more until he finally declares in Cap. 2, ad. Gal. that "Faith alone is necessary for justification: all other things are completely optional being no longer either commanded or forbidden." It is this doctrine which he afterwards called the Articulus stantis vel cadentis Ecclesiae; and if we cannot quite accept this description of it, at least we can recognize that it is the corner-stone of the Lutheran and Calvinistic systems.

Forms of this quote made the rounds previous to O'Hare (often cited by Rome's defenders). This 1857 Roman source states, "That a man is justified by faith alone, is a doctrine started by Martin Luther : 'Faith alone (he says) is necessary for our justification; all other things are completely optional, being no longer either commanded or forbidden.' ['Sola fides necessaria est ut justi simus; caetera omnia liberrima, neque praecepta amplius, neque phohibita' In Cap. 2, ad Gal.]." This source actually moves the quote's polemical use back to Robert Bellarmine (1542-1621) and is cited as "Faith alone is necessary that we may be justified; all things else are quite free, being neither enjoined nor prohibited us." This same source adds, "I do not find these words in Luther, but I find what manifestly establishes his opinion and proves Bellarmine to be a calumniator." However faulty Bellarmine's interpretation may have been (I could not locate it), he wasn't mistaken that these words were from Luther:

Probably why the author above couldn't find Bellarmine's Luther reference is because there are five or six versions of the Galatians commentary (LW 27:ix). The quote in question is from his 1519 work on Galatians. This particular quote can be found in WA 2:485 and translated into English in LW 27:213.

Context
The context involves Luther's comments on Galatians 2:11-13 in which Paul confronts Peter:

11. But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12. For before certain men came from James, he ate with the Gentiles; but when they came, he drew back and separated himself, fearing the circumcision party. 13. And with him the rest of the Jews acted insincerely, so that even Barnabas was carried away by their insincerity. 

 Luther first explains the disagreement between Jerome and Augustine on interpreting this text. The basic problem as Luther understood it is that Paul was charging Peter with forcing Gentiles to live like Jews as a necessary element of the Christian faith.  He states:

Thus Paul’s complaint is not that the rest of the Jews concurred with respect to food, whether Gentile or Jewish (for they knew that this was permitted), but that they concurred in Peter’s hypocrisy and in his forcing of Gentiles and Jews into Judaism as something that was necessary. Nor does he complain that Barnabas ate with them in Jewish or in Gentile fashion, but that he was misled into the same hypocrisy and concurred in forcing Gentiles and Jews into Judaism.

Therefore Paul is fighting against compulsion and on behalf of freedom. For faith in Christ is all that is necessary for our righteousness. Everything else is entirely without restriction and is no longer either commanded or forbidden. Consequently, if Peter had observed both customs in the proper spirit, as Paul boldly observed both customs, it would not have been necessary to censure him.

Luther, M. (1999). Luther’s works, vol. 27: Lectures on Galatians, 1535, Chapters 5-6; 1519, Chapters 1-6. (J. J. Pelikan, H. C. Oswald, and H. T. Lehmann, Eds.) (Vol. 27, p. 213). Saint Louis: Concordia Publishing House.

Conclusion
The context of Luther's remarks involve forcing Gentiles to live as Jews. The "everything else" in this context is in respect to the customs of the Jews as necessary for the Christian faith. Luther actually saw no problem with Peter eating with either the Jews or gentiles:

Paul reproved Peter because he acted in a hypocritical manner. It was Peter’s hypocrisy, I say, that Paul did not stand for. He approves of what Peter had done by living as the Gentiles lived and again by living as the Jews lived. But he censures him for withdrawing and segregating himself from the foods of the Gentiles when the Jews came; for by this withdrawal Peter caused the Jews to believe that the ways of the Gentiles were forbidden and that the ways of the Jews were necessary, even though he knew that the ways of both were unrestricted and permissible. Luther, M. (1999). Luther’s works, vol. 27: Lectures on Galatians, 1535, Chapters 5-6; 1519, Chapters 1-6. (J. J. Pelikan, H. C. Oswald, and H. T. Lehmann, Eds.) (Vol. 27, p. 213). Saint Louis: Concordia Publishing House.

Luther states also:

This I know, that those who were being forced into Judaism by such hypocrisy would have perished had they not been brought back through Paul; for they began to look for justification in the works of the Law, not in faith in Christ. Consequently, Peter, together with the others, gave powerful offense—not in the matter of morals but in the matter of faith, involving eternal damnation. And Paul would not have opposed him so confidently either if there had been a slight and pardonable danger here. But failure to follow the truth of the Gospel is already the sin of unbelief. Luther, M. (1999). Luther’s works, vol. 27: Lectures on Galatians, 1535, Chapters 5-6; 1519, Chapters 1-6. (J. J. Pelikan, H. C. Oswald, and H. T. Lehmann, Eds.) (Vol. 27, p. 214). Saint Louis: Concordia Publishing House.

 Even in the very context of this 1519 Galatians commentary, Luther goes on to say that there is a place for works. note his comments in regard to Galatians 2:16:

Nevertheless, it should be noted here that the apostle does not reject the works of the Law as Jerome also points out in this connection. He rejects reliance on the works of the Law. That is, he does not deny that there are works, but he does deny that anyone can be justified through them. Therefore one must read the apostle’s statement with emphasis and close attention when he says: “A man is not justified on the basis of the works of the Law”; as if he were saying: “I grant that works of the Law are done; but I say that a man is not justified because of them—except in his own sight and before men, and as a reward in this life. Let there be works of the Law, provided that one knows that in the sight of God they are sins and no longer true works of the Law.” In this way he totally demolishes reliance on our own righteousness, because there is need of a far different righteousness—a righteousness beyond all works of the Law, namely, a righteousness of the works of God and His grace.

Furthermore, you must also observe that Paul speaks of “works of the Law” in general not merely of those that relate to the Ceremonial Law but certainly also of all the works of the Decalog. For these, too, when done apart from faith and the true righteousness of God, are not only insufficient; but in their outward appearance they even give hypocrites false confidence. Therefore he who wants to be saved must despair altogether of all strength, works, and laws. [Luther, M. (1999). Luther’s works, vol. 27: Lectures on Galatians, 1535, Chapters 5-6; 1519, Chapters 1-6. (J. J. Pelikan, H. C. Oswald, and H. T. Lehmann, Eds.) (Vol. 27, pp. 222–223). Saint Louis: Concordia Publishing House].

The apostle’s rule is this: It is not works that fulfill the Law, but the fulfillment of the Law produces works. One does not become righteous by doing righteous deeds. No, one does righteous deeds after becoming righteous. Righteousness and fulfillment of the Law come first, before the works are done, because the latter flow out of the former. That is why Paul calls them “works of the Law” in distinction from works of grace or works of God; for works of the Law are really the Law’s, not ours, since they are done, not by the operation of our will but because the Law extorts them through threats or elicits them through promises. But whatever is not done freely of our own will but is done under the compulsion of another is no longer our work. No, it is the work of him who requires it. For works belong to him at whose command they are done. But they are done at the command of the Law, not at the pleasure of one’s own will. It is clear enough that if a person were free to live without the Law, he would never do the works of the Law of his own accord. Hence the Law is called an enforcer when in Is. 9:4 it is spoken of as “the staff for his shoulder, the yoke of his burden, the rod of his oppressor, as on the day of Midian.” For through the Child who was given to us (Is. 9:6) and in whom we believe we become free and take pleasure in the Law; and we no longer belong to the Law, but the Law belongs to us. And our works are not works of the Law; they are works of grace, from which there spring up freely and pleasantly those deeds which formerly the Law used to squeeze out with harshness and power. [Luther, M. (1999). Luther’s works, vol. 27: Lectures on Galatians, 1535, Chapters 5-6; 1519, Chapters 1-6. (J. J. Pelikan, H. C. Oswald, and H. T. Lehmann, Eds.) (Vol. 27, pp. 223–224). Saint Louis: Concordia Publishing House].

That "Luther wasn't a fan of Moses' commandments" as the Shocking Beliefs of Martin Luther asserts cannot be justified, at all, from the context of this quote. The quote being used was lifted out of its context (originally by O'Hare?) and put in the mouth of an antinomian Luther, a caricature, a "shocking" caricature.

 This final Luther comment, from the same text, should be enough to prove that the quote in context isn't at all shocking to someone familiar with historic Protestant theology:

When faith has been born, you see, its task is to drive what is left of sin out of the flesh. It does so by means of various afflictions, hardships, and mortifications of the flesh, so that in this way the Law of God gives pleasure and is fulfilled not only in the spirit and in the heart but also in the flesh that still resists faith and the spirit which loves and fulfills the Law, as is beautifully described in Rom. 7:22f. [Luther, M. (1999). Luther’s works, vol. 27: Lectures on Galatians, 1535, Chapters 5-6; 1519, Chapters 1-6. (J. J. Pelikan, H. C. Oswald, and H. T. Lehmann, Eds.) (Vol. 27, p. 231). Saint Louis: Concordia Publishing House].

Shocking Beliefs of Martin Luther: Volume XX of Pelikan's Luther's Works doesn't have a "pp. 2230"

Here's a comment I left on a "Shocking Beliefs of Martin Luther" blog post.

Beggars all • a few seconds agoHold on, this is waiting to be approved. 

Footnote 2 reads : "[2] Martin Luther, the Bible, and the Jewish People: A Reader, p. 179; Luther’s Works, Pelikan, Vol. XX, pp. 2230."

Jaraslov Pelikan was a general editor for the English edition of Luther's Works. The last page of text / written content in Volume XX is page 347.

Addendum 8/17/15:
This footnote was revised to: "Luther’s Works, Vol. XX." Which version of Luther's Works? Previously they mentioned "Pelikan" inferring the English edition. Volume 20 in this edition is Luther's lectures on the Minor Prophets III and Zechariah. The quote cited by the Shocking Beliefs of Martin Luther is in regard to the Jews: "In sum, they are the Devil’s children, damned to hell." I did a quick search of the word "hell" in LW 20, and of the 50 or so hits, not one of them was remotely similar to the quote being documented in the Shocking Beliefs of Martin Luther. There's a very good possibility this quote is from Luther's Vom Schem Hamphoras und vom Geschlecht Christi. If that's the case, then the main German primary source would be WA 53:580 (Amazon has a page view of Martin Luther, the Bible, and the Jewish People: A Reader, p. 179, citing WA 53).  Probably the source though being cited is an older German set, the Saint Louis edition, volume XX, page 2030 (in which case the Shocking Beliefs of Martin Luther got the page number wrong, citing page 2230).