Volume 6 No.1, January - June, 2018
A K U N G B A
Journal of Religion 
& African Culture
Special Issue on the 500th 
Anniversary of the Reformation
IB
DAN UNIVERSITY LIBRARY
AKUNGBA JOURNAL OF 
RELIGION AND AFRICAN
c u ltu r e
VOLUME 6, . N u m b e r  1, January-June 2018
Editorial 03
A r t ic l e s
Critiquing the Motivations for Luther's Reformation 06
Mepaiyeda, Solomon Makanjuola
Martin Luther has Resurrected: An Appraisal of GAFCON and 
Anglican Orthodoxy 18
Benson Ohihon Igboin S’ Nelson Olusegun Adewole
'This is Nigeria!' Creativity, Development and Contemporary 
'Indulgence' Amongst some Pentecostal Churches 34
Babatunde Adedibu
The Beauty and The Beast of the sale of Indulgences:
Implications for Contemporary Church 49
Akiti Glory Alamu
John Calvin's Teachings on Eternal Security and Its
Implication on Contemporary Church in Nigeria 63
Mary Taiye Daniel
Is Church God's Business or Man's? An Exegesis of
Acts 20:28-31 76
Akintunde, Felix Bamidele S’ Akindolie, Akinwumi Ambrose
Rightly Dividing the Word of Truth in 2Timothy 2:15 and its 
Theological Implication for the Contemporary Church 88
Michael O. Oyetade
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AKUNGBA JOURNAL OF RliLlGION & AFRICAN CULTURE - VOLUME: 6 NQ 1,JANUARY -JUNE 2018 ISSN 2397-8538
CRITIQUING THE MOTIVATIONS FOR LUTHER'S 
REFORMATION
Mepaiyeda, Solomon Makanjuola
Senior Lecturer in Church History 
Department o f Religious Studies 
University o f Ibadan 
mepaiyedas@gmail.com
Abstract
What informed the engagement o f this topic is the mixed feelings or 
misrepresentations that some Christians express about Martin Luther, the Chief 
Pioneer or Prince of what we call Protestantism. While it is an established fact in a 
section o f Christianity that Luther was a political reformer, others see him as a 
religious reformer. Such divergent opinions are capable o f distorting historical 
facts and have the tendency o f promoting erroneous ideas about the ideal that 
Luther stood for. Therefore, the concern o f this paper is to investigate the socio­
economic, political and religious contexts which spurred reactions by some 
intellectual church men that eventually culminated in the 16th century reformation. 
This attempt becomes imperative in order to have a clearer picture o f the situations 
before the reformation and to assess the strategies adopted by the reformers, 
especially Martin Luther in order to determining the veracity o f the claim that 
Luther's reformation was politically motivated.
Introduction
Church reformation has always been a recurrent issue since the European 
Reformation o f the 16'1’ century. The prevalent anomalies that deformed the church 
in the Middle Age spurred reactions that resulted in planting the seed that remains a 
blossoming Oak tree today. The church o f God which was birthed through the 
power o f the Holy Spirit on that eventful day of Pentecost experienced many stages 
o f development. Initially, it was a gradual development under the umbrella of 
Judaism -  the religion of the Jews. This happened for many years after her inception 
because the Roman world could not differentiate between Judaism and Christianity. 
Since the former enjoyed some measure o f toleration, the latter was able to operate 
without being noticed until the martyrdom of Stephen (one of the Seven in Acts 6) 
by a sect that Saul of Tarsus belonged to. This sent signal to the non-Jews to the 
realization that the two religions were different.
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7 i CRITIQUING THE MOTIVATIONS FOR LUTHER'S REFORMATION
Gradually, another phase o f development cropped up. Hostilities graduated into 
various degrees of persecution which lasted for many centuries until the dramatic 
conversion of Emperor Constantine who gave the church a new lease of life by 
declaring her religiolicita -  a legal religion through the “Edict o f Milan”. 1 
Eventually, Christianity assumed the status o f official religion in the Roman Empire.
With this new status, it became fashionable for people to identify with the church 
without proper conviction of their salvation. From the third century onward there 
was a marked departure in the life and practices of the church when compared to 
what obtained during the Apostolic Age i.e. 98-117AD and the initial period o f the 
Early Church, (118-300AD).
By the middle Age, the Church's influence had reached its zenith due to her 
expansion, emergence of religious groups like monasteries, religious orders and 
establishment of educational institutions. Coupled with this is the waning influence 
of the Roman emperors due to the invasions of die Barbarians and the Arabs. This 
made the Popes and Bishops to exercise both spiritual and political powers. This 
intermingling later spelt doom for the church as the secular power in most cases 
influenced the decision of the church. Many unbelievers got into positions of 
authority in the church through the support of Emperors.2 No wonder the church 
was viewed as a harlot ready to sell her beauty to the highest bidder.
In addition, so many idols were said to have been brought into the church in the 
name of icons that were recognized. These remote causes and later the immediate 
ones such as the moral laxity of the papacy and clergy as well as their financial 
exaction provided the bedrock on which reformation thrived.
However, some Catholic faithful and Christians of other denominations have 
expressed misgivings about the acclaimed importance of the 16'h century attempt at 
restoring the church to Apostolic Christianity given the monumental disunity that it 
caused the church; as well as the presence o f moral bankruptcy in protestant 
churches today.
Therefore there is the need to investigate the situations that informed Luther's 
reformation in order to validate its justification.
Situations in Pre- Lutheran Reformation Dispensation
In this section of our discussion, focus shall be on examining the religious and 
socio-political contexts which served as bedrock for the reformation.
'Harry Boer, A  Short History o f  the Early Church (Ibadan: Daystar Press, 1976), 105.
*S- M. Houghton, Sketches from Church History (Pennsylvania: The Banner o f Truth Trust, 2000), 82.
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MEPAIYEDA, SOLOMON MAKANJUOLA | 8
Political Underpinnings
The political factor, though by itself might never have led to actual revolt, but had 
some decisive effects. It was a situation whereby the ruler's choice determined the 
established religion of his territory. But the medieval idea had been one empire with 
one religion; and the actual condition cannot be better described than in the words 
of a jurist-historian that “We could frame no acceptable definition of a state which 
would not comprehend the medieval church”3. A typical evidence of the political 
context of the reformation is the growing spirit of nationalism.
The new rising national powers of Europe bitterly opposed the claims of the 
Roman church to have universal authority over both religious and civil matters and 
perhaps saw in the reformation an opportunity to break free of the “civil power” of 
the Roman church. During the middle ages, 951-1499 modern civilization began to 
emerge. This period, many things had come to be improved like communication and 
development of agriculture economy. All these things later developed into 
commerce and growth of villages and cities, great political kingdoms came together 
and had powerful kings. This period, the Pope exercised both secular and spiritual 
powers on the Roman world. But with the rise of the national or political states, the 
powerful kings who emerged began to challenge and question the supremacy and 
authority of the Pope e.g. England, Spain, France and Britain clashed with the 
papacy and refused to pay taxes to the Pope because the Pope sometimes used the 
taxes against their interest and partly because the method of collecting such taxes 
was dubious.4
Socio-Economic Factor
During the later centuries of the Middle Ages, clerical possessions were enormous; 
churchmen owned a proportion which has been variously estimated at one-fifth or 
one-third of the whole landed property; yet they claimed to be free of taxation by 
the state.5 This naturally led to extreme friction; the preamble of Boniface VTI's 
celebrated bull ClericisLaicos (1996), in which he strongly asserted this claim for 
immunity that the laity was bitterly hostile to the clergy is a matter of ancient 
tradition which is also plainly confirmed by the experience o f modern times.6
Furthermore, equal friction arose from the farther claim, which had gradually 
grown up and was finally fixed by John XXII (1316-34) that all church benefices 
belong to the Pope, who may appoint whom he will. This naturally led to a 
systematic trade in benefices. Another factor that led to reformation was the 
Church's attitudes to money collection in the church. Everything was sold for 
money in the church -  pardons, masses, candles, curacies, indulgences and the
J3C. Owen, The Reformation (Great Britain: Penguin Books, 1990), 13.
4Houghton, 79.
4H.J. Grimms, The Reformation 1500-1650 (England: The Macmillan Company, 1954), 19.
‘Grimms, 19.
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9 ! CRITIQUING THE MOTIVATIONS FOR LUTHER'S REFORMATION
episcopacy. Justice was sold in all the church courts even more frequendy than by 
secular judges. From the 12'h century onwards, it was notorious that the archdeacons 
derived a large proportion o f their income from bribes. These economic causes for 
reformadon are most pithily summed up in the hundred Grievances o f the German 
nation, laid before Adrian VI (1522-23) by the German Princes.7 The point being 
made here is that virtually every office or service in the church was monetized. This 
quest for wealth made an observer to assert that the church became a harlot 
throwing her beauty for the highest bidder.
Immoral Practices by the Leadership of the Church
The years leading up to the Reformation were plagued by moral corruption and 
abuse of position in the Church.8 The priesthood was guilty o f several abuses of 
privilege and responsibility, including simony using one's wealth or influence to 
purchase an ecclesiastical office), pluralism  (holding m ultiple offices 
simultaneously) and the failure to reside in the parish where they were supposed to 
minister. The practice o f celibacy which was imposed by the church on the 
priesthood was often abused or ignored, leading to immoral conduct on the part of 
the clergy. Worldly minded, ignorant priests corrupted their position by neglect or 
abuse of power.9
During the fifteenth century, the worldliness and corruption in the church reached 
its peak. For example, Pope Sixtus IV (1471-1484) established the practice o f selling 
indulgences to be applied to the dead. Pope Alexander VI (1492-1503) one of the 
most controversial of the Renaissance Popes was said to have fathered seven 
children, including Lucrezia and Cesare Borgia, by at least two mistresses.10
Improper Use of Church Resources
Instead of the leadership of the church to utilize the money collected as levies from 
various churches in Europe for the benefits of the tax payers, the monies were often 
spent on secular matters. These included addressing the unrest and wars between 
princes, uprising among the peasants and execution of wars in non-papal territories. 
Besides, members o f the church from other parts of Europe at this time also 
resented the collection of money for the building of the church in Rome -  St. Peter's 
Basilica. They felt bitter about it because most of the churches were poor and could 
not repair their own churches, nor could they employ the services o f a priest to cater 
for the spiritual growth o f the congregation.
’S.M. Mepaiyeda, Church Reformation: A Historical Reflection (Ibadan: Aflame Publishing House, 2013), 15.
‘Grimms, 5.
’Mepaiyeda, 15.
J.L. Gonzalez, The Story o f  Christianity: The Reformation to the Present Day (New York: Harper Collins Publishers, 1985), 7. 
"A.M. Rcnwick, The Story o f  the Church (London: Varsity Press, 1960), 102.
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MEPAIYEDA, SOLOMON MAKANJUOLA ; 10
The Renaissance
The renaissance was a movement that constituted the transition from the medieval 
to the modern world. It began in the fourteenth and fifteenth centuries in Italy as a 
result o f a renewed interest in the classical or humanistic culture of Greece and 
Rome.'2 Religion in the renaissance became less important as man turned their 
attention to the enjoyment o f the here and now. The renaissance also contributed to 
the reformation in more positive ways. The invention o f the moveable type of 
printing press by Johann Gutenberg in about 1456 provided a medium for the 
spread of ideas. Renaissance scholars north o f the Alps shared many of the same 
interests — a love for ancient sources, an emphasis on the human being as an 
individual, and a belief in the rational abilities o f the human mind.
These “northern Christian humanists” however, were less interested in the classical 
past than in the Christian past. They applied the techniques and methods of 
renaissance humanism to the study of the scriptures in their original languages, as 
well as the study of “church fathers” such as Augustine. The chief concern for 
human beings was for their souls. Their emphasis was ethical and religious rather 
than aesthetic and secular.
The result of this emphasis was an interest in a return to the scriptures and 
restoration o f primitive Christianity.
Doctrinal Issues
The immediate issue that prompted Martin Luther to post his ninety-five theses for 
debate in 1517 was the concept o f indulgences.'4 The doctrine o f indulgences, first 
formulated by Sixtus IV in the thirteenth century, was associated with the sacrament 
of penance and the doctrine o f purgatory. While the sacrament was believed to 
provide forgiveness of sin and pardon from punishment, it was thought that there 
was a temporal satisfaction that the repentant sinner must fulfill in this life or in 
purgatory. The indulgence was a document that one could purchase for a sum of 
money that would free him or her from the temporal penalty o f sin. Luther became 
convinced that the Bible is the only true authority in Christianity (sola scriptura) and 
eventually rejected the Roman Catholic sacrament system and doctrine altogether.
Secondly there were false foundations of Papal authority. This has to do with the 
source o f the power of the pope that the rock on which the church was built was 
Peter, and in the early centuries the Roman Bishop enjoyed no more than a primacy 
of honour.'s While most Reformers professed a readiness to accept a reformed 
papacy that served to edify the church, they resisted vehemently an Antichrist who
“Renwick, 13.
“EG. Llcwcllin, Heroes o f die Reformation (London: Wickliffe Press, N/D), 40.
"Ucwetlin, 40.
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11 : CRITIQUING THE MOTIVATIONS FOR LUTHER'S REFORMATION
occupied the office."1 Other reformers even dissociated themselves from this 
doctrine with the argument the papacy is the creation of man and not God.
In addidon there was the ecclesiastical captivity o f the Word of God because the 
Bible which supposed to be the final authority was substituted by papal 
magisterium, church dogma, or the sophistries o f school men, canonists and 
allegorists. This was a leading target of Martin Luther's whereby he denied the 
infallibility o f general councils. The Reformers liberated the Bible by vernacular 
translation (notably Luther's German Bible), expository preaching (recommended 
by Zwingli), and straightforward grammatical/historical exegesis (best exemplified 
in Calvin's commentaries). Thus, were the scriptures enthroned as judge o f all 
ecclesiastical traditions and the sole source of authentic doctrine, as well as 
experienced as the living power o f God in judgement and grace.
Furthermore, the mediation of Mary and the intercession o f the saints were 
doctrinal issues in the church which caught the attention o f the Reformers. To them, 
Christ alone was exalted as man's advocate before God and God's appointed priest 
to bear our sins and minister to our frailty. Furthermore in accordance with New 
Testament usage, all believers were declared to be by baptism a royal priesthood, free 
to fulfill a priestly service to others in need of the Word o f life
Martin Luther: Background, Academic Exposure and Inspiration for 
Reformation
Luther was born in November 10, 1483 in Eisleben, Germany, into an affluent 
copper miner's family.'7 His father, Hans, came from peasant stock but had gone 
into mining, rising from poverty to a position of prosperity and respect, though he 
never became wealthy.18 Some of Luther's early education was received from 
members of the Brethren of the Common Life. In 1501 he entered the University 
of Erfurt, receiving the degree o f Bachelor of Arts in 1502 and becoming Master of 
Arts three years later. He was trained in the "modern" school of philosophy, which 
followed the teachings o f William of Ockham, a great English thinker o f the 
fourteenth century. One o f the basic principles of Ockham's thought was a 
separation between faith and reason, in contrast with the position o f Thomas 
Aquinas, who had tried to carry as far as possible the rational consideration of the 
truths o f the faith. In Ockham's view, reason was inadequate to apprehend 
theological truth, which should, therefore, be accepted by faith alone. Luther's 
teachers also professed the Ockhamist doctrine o f the unlimited potentiality' of the 
human will to earn merit for salvation.19
“Llcwcllin,41.
"Llewellin, 35.
"Llewellin, 35.
'"James P. Eckman, Exploring Church History (India: Oasis Int'l Lid, 2002, 49.
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MEPAIYEDA, SOLOMON MAKANJUOLA ; 12
Luther's motivation for becoming a monk is debated by some writers. However, it is 
certain that he feared the judgment o f God and was seeking a way to ensure peace 
for his soul. Having finished his studies in the Arts faculty, Luther began to study 
law. His legal studies ended, however, as a result of an experience he had on July 2, 
1505. Returning to school from a visit home, he was caught in a great thunderstorm. 
When a bolt o f lightning threw him to the ground, he was so terrified that he made a 
vow to St. Anne that, if  she preserved him, he would become a monk. About two 
weeks later, he entered the monastery of the Augustinian Hermits at Erfurt as a 
novice. He threw himself into the monastic life. He was a model monk, regularly 
observing prayers, mass, his duties, and confession. However, he did not find peace 
in any o f these things. He was deeply afraid o f God's judgment. As a monk, he 
manifested exemplary devotion to his calling, and in 1506 became a full-fledged 
member o f the order. He showed so much promise that his superiors selected him 
for the priesthood, and he was ordained in 1507and was later sent to teach theology 
at the newly established University of Wittenberg.
As part o f his spiritual journey, beginning in his days at the monastery in Erfurt and 
culminating in his study at the University o f Wittenberg, Luther began to seek 
refuge in Christ. He had been taught to believe "the righteousness o f God revealed" 
in Romans 1:17, the only key to escape the wrath o f God, which would be poured 
out on sinners. However, as he studied the text, Luther determined that the 
"righteousness o f God" is that which is given to those who have faith.2' This 
doctrine of justification by faith alone became the chief platform of Luther's 
ministry, writing, and life. Luther says, "I felt that I had been born anew and that the 
gates o f heaven had been opened. The whole scripture gained a new meaning. And 
from that point on the phrase 'the justice o f God' no longer filled me with hatred, 
but rather became unspeakably sweet by virtue o f a great love".
When the Dominican John Tetzel entered Germany selling indulgences, a device of 
the churcH through which man could escape punishment for his sins, Luther reacted 
to this trade that he considered misleading and dangerous. Tetzel was a Dominican 
monk hired by the Archbishop Albert to sell indulgences in Germany.24 His 
improper preaching of justification prompted Luther to write his 95 Theses. 
Tetzel's message was summed up in a line attributed to him, "as soon as the coin in 
the coffer rings, the soul from purgatory springs".25
Pope Leo X (1475-1521) sat on the throne in Rome at the time of the Reformation. 
He approved the sale o f indulgences that led to Tetzel's work in Germany and was
*J.I- Gonzalez, “The Story o f  Christianity” Vol. 2, no. 1, 1985, 16.
JIR A. Bishop, “Martin Luther and the Protestant Reformation”, 3, ̂ https://www.hccfl.cdu/media/173616/ cc21uher; accessed 
30 October, 2017
"Gonzalez, “The Story o f  Christianity,” 19.
“Gonzalez, ‘T h e Story o f  Christianity,” 19-20.
“Liardon, 140-141.
“For details o f the 95-thcscs, sec Schaff, History o f d ie Christian Church, Vol. 7, 160-67.
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13 ! CRITIQUING THE MOTIVATIONS FOR LUTHER'S REFORMATION
greatly disappointed to see sales drop off as a result o f Luther's preaching. Although 
he tried to ignore the situation at first, Leo eventually issued a papal bull 
excommunicating Luther. ' Thus, it was actually the Roman Church that caused the 
split between Catholics and Protestants.
Martin Luther was not the first person to protest against the abuses o f the medieval 
Catholic Church nor was he the first to point out the ridiculous nature of the 
indulgences. However, the political situation in Germany, the rising middle class of 
literate people, the use of the new printing press, and the spiritual growth of Luther 
combined to set the world on an unexpected course. The theses posted by Luther on 
October 31,1517 were soon distributed all throughout Europe.
In his theses, Luther protested against the behavior of the indulgence sellers. He was 
careful not to condemn the pope himself and seems to believe the pope could not 
possibly be aware o f the abuses carried out in his name. However, he declares, "The 
true treasury of the church is the holy gospel of the glory and grace o f God" (Thesis 
62). "Furthermore, he makes it clear that the Pope cannot remit any sin except by 
declaring the remission o f God. Forgiveness presupposes true repentance, and can 
only be found in the merits of Christ". Luther's presentation o f the true gospel 
empties the papacy o f its power to coerce and collect through the offer of remission 
of sins.
Reactions to Luther's Criticisms
The 95 theses generated reactions both in the church and academic space. Public 
disputations held to determine the validity o f the criticisms. This happened between 
Luther and his supporters against John Eck, a professor o f Theology at the Catholic 
University o f Leipzig in 1519. Expectedly the Pope reacted by requesting that 
Luther be summoned to Rome to answer to charges of heresy and disobedience but 
a staunch member o f German Parliament, Fredrick the Wise, who feared that 
Luther might not come back alive pleaded that the trial of Luther should hold in 
Germany. The Pope's delegation to the Diet o f Worms was led by Cardinal 
Cajetan.
Luther began writing in defense o f his theses and he also produced works of 
theology, commentaries, and devotional books. His opposition to the established 
church made powerful enemies, but the Elector of Saxony protected him. In April 
1521 he was taken before Emperor Charles the V and the Diet of Worms. When he 
was commanded to recant of his writings, he gave this famous answer:
■‘B. L. Shelley, Church History in Plan language, (Nashville: Thomas Nelson, 2008), 237. 
r Lle\vellin, 40.
"Mepaiyeda, 45.
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MEPAIYEDA, SOLOMON MAKANJUOLA \ 14
"Unless I am convinced by the testimony of Scriptures or by clear reason, . . .  I 
cannot and I will not retract anything, since it is neither safe nor right to go against 
one's conscience". God help me. Amen.”29 *Thus, April 18,1521 had been described 
as the greatest day in Luther's life. The occasion has been described as 'one of the 
sublimest scenes which earth ever witnessed, and most pregnant with blessings'. 
Although there was much debate about what to do with Luther, his enemies 
eventually produced an edict, which was signed by the Emperor himself. This Edict 
of Worms gave legal force to the papal bull against Luther. It denounced him as a 
devil and pronounced upon him the ban o f the empire. It commanded the burning 
o f his books and forbade the sheltering of his person. He and all his followers were 
to be handed over to tire emperor so they might be punished according to the laws 
o f the empire. Thankfully, the political situation in Europe would make it 
impossible for the edict to be enforced in Saxony where Luther lived though he had 
been accused of heresy and disobedience to established political authority. With this 
situation the message o f the Reformation had made its way from the cell of an 
obscure monk to the pinnacle of world power.
Luther left Worms after 10 days and began his journey back to Wittenberg. Along 
the way he was abducted by a group of armed men. Luther was taken alone to the 
Casde Wartburg.31 This arrangement had been made at the request of Prince 
Fredrick, who wanted to steal his most famous citizen away to a safe place so that 
none o f  his enemies could get him.
Luther did not waste time during his retreat in the Wartburg. He wrote extensively. 
His most notable accomplishment was the translation o f  the New Testament into 
German. This was the first installment in a work that was to span many years and 
culminate in the translation of the entire Bible. O f all the great things did through 
Luther, this is perhaps the most significant. Philip Schaff expresses the importance 
of this work by saying: "The Bible ceased to be a foreign book in a foreign tongue, 
and became naturalized, and hence far more clear and dear to the common people. 
Hereafter the Reformation depended no longer on the works of the reformers, but 
on the book of God.” '2
Assessing the Political Dimension of Luther's Reformation
The most dramatic and forceful advance of the Reformation in the 16'h century took 
place in Germany. According to God's providence the land was perfecdy prepared 
to burst forth with the fruit o f change. The German people were tired o f giving to 
the church only to have their money taken away by Rome. They were offended by 
the wicked lifestyle o f many priests and monks. The semi-autonomous rule enjoyed
^Grimms, 139.
“Grimms, 139.MGrimms,143.
“Schaff Philip, History o f the Christian Church, Vol 7. (Grand Rapids: Ecrdmans Publishing Company, 1910), 702.
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15 I CRITIQUING THE MOTIVATIONS FOR LUTHER'S REFORMATION
by the German princes gave rise to a new nationalistic spirit and paved the way for 
political protection o f those who would do the work o f reform. As in the first 
century, the fullness o f time had come. The Word of God was to be unsheathed 
once again and the world was to witness a rebirth o f biblical Christianity.
At its heart, the Reformation was an evangelical movement. It began with the good 
news o f Christ working effectively in the hearts o f individuals for salvation. It was 
the result o f "piety and prayer". While politics and intellectual progress were key 
factors, it was not merely a political or intellectual movement. As we look at various 
aspects o f the German Reformation, it is important to remember that the reform 
was the result o f the transformation that had taken place in the lives of men and 
women by the grace o f Almighty God! Just as the Christian faith is not only for the 
clergy, the work o f the Reformation was carried out by more than pastors and 
biblical scholars. A  handful o f powerful German princes were involved in the 
advancement of the gospel o f Christ in the 16'h Century.3'
Chief among these princes was the Elector Fredrick o f Saxony34 (1463-1525). His 
successful efforts to rule his territory with justice and prudence earned him the 
nickname Fredrick the Wise. He was a pious son of the church who participated in 
all religious rituals o f his day and amassed a huge collection of Christian relics. He 
was the founder o f the University of Wittenberg and its main benefactor when 
Luther came to- teach there. He never came out and sided directly with the 
Reformation, but as a matter o f principle he defended Luther and the work that was 
taking place in Saxony. Furthermore, he was displeased with the lives of the priests 
and the abuses o f the Church. Historians see a childlike faith in Fredrick that 
continued to grow. Just prior to his death Fredrick changed his will. In the new 
document he declared he was redeemed by the precious blood of his beloved 
Savior.35
Upon Fredrick's death, his brother Duke John succeeded him as Elector of Saxony 
(1468-1532). John, whose nickname was "the Constant", was bolder than his elder 
brother. He determined to support the cause of the Reformation even if  it cost him 
everything. During his reign, the Lutheran church was officially established. He 
played an important role at the Diet o f Speyer and the Diet of Augsburg. At the 
latter o f these meetings he was warned that he may lose his electorship because of 
his protestant stand, Duke John replied "I will do what is right unconcerned about 
my electoral dignity. I will confess my Lord, whose cross I esteem more highly than 
all the power on the earth".36
•--------------------
”l.ewellin, 45.
MLcwcllin,45.
MI-cwcllin, 45 
*Mcpaiyeda,51.
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MEPAIYEDA, SOLOMON MAKANJUOLA | 16
Perhaps the boldest polidcal figure in the history o f the German Reformation is 
Philip, the Landgrave of Hesse (1504-1567). The young Philip first met Martin 
Luther at the Diet o f Worms in 1521. Later he met and corresponded with 
Melanchthon and became a staunch Protestant.”
The most powerful Catholic prince during the German Reformation period was 
Charles V38 (1500-1558). Charles already held many titles when he was elected to 
serve as Holy Roman Emperor in 1519 and began to rule over a huge empire. 
Charles was a politician more than anything else and tolerated the Lutherans when it 
worked to his advantage. However, he was a strong Catholic and would have 
suppressed the Reformation with force from the beginning if  it were possible. 
Despite his initial support for Lutheranism, Charles was alleged to have turned his 
back at the movement in later years.
With this support that Luther had from die political class in Germany, he ceased the 
opportunity to appeal to the nobles to defend the cause of his reforms attempt 
which they granted based on pure conscience and the principle o f solidarity with a 
fellow German citizen whom they held in high esteem. No wonder, following the 
resolution reached at the Diet of Speyer that Lutherans should either be restricted 
or totally disallowed in Catholic regions, Lutheran princes, rebuffed such a 
command. Six o f  them, along with representatives from 14 of the free German 
cities, signed a famous protest in which they expressed their belief that they need not 
obey the emperor in matters of religion and conscience. From this famous protest, 
the evangelical Christians were given the name "Protestant".
Moreover it must be noted that the political and religious histories of the 16 ‘ 
Century are inseparably intertwined. This is clearly seen in the Peasants' War (1523- 
1525). There had been uprisings prior to the Reformation because o f the ill- 
treatment many o f the common people received from their masters and princes. 
However, at the time of Reformation, the peasants identified their cause with the 
restoration of pure Christianity.
Luther himself acknowledged that some o f the peasants' grievances were legitimate 
and encouraged the princes to make concessions. However, when it became 
apparent that many of the peasants were being led into open rebellion and they were 
claiming Luther's blessing and the rights o f the gospel as their reason, the reformer 
took up his pen and wrote against them. He advised the princes to "stab, kill and 
strangle" them.4' At his advice Philip o f Hesse, Duke Henry o f Brunswick, the 
Elector John, and Dukes George and John o f Saxony crushed the peasant armies
Mepaiyeda, 51.
“Gonzalez, 40.
”j.H.D'Aubignc, History o f the Reformation o f the 16‘ Century. Translated by H. White. (London: Religious Tract Society, 1846). 520. 
“Gonzalez, 41-42.
“Gonzalez,41-42.
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17 : CRITIQUING THE MOTIVATIONS FOR LUTHER’S REFORMATION
without mercy. The number of those killed was greater than 100,000.42 This event 
left a deep scar in Germany and on Luther.
C onclud ing Remarks
From the discussion so far, there are indications that Martin Luther started a 
religious and evangelical reform and rose against any attempt to becloud his vision 
by political agitations. Judging from his quest to understand God better which 
necessitated his sojourn to Augustinian monastery and his discovery o f justification 
by faith that gave him a new theological understanding that salvation does not 
depend on merits achievable through works, as was being propagated by the Roman 
Catholic Church o f Luther's age, one can assert that his reformation was religiously 
motivated.
That Christianity thrived under the umbrella of Judaism before the Roman world 
could decipher later the dichotomy between the two religions is not a justification 
for anyone to tag it a movement within Judaism. The same holds for Lutheranism. 
Whatever might be the disposition o f the German political class to Luther's reform 
is not a good ground to submit that he was fighting a political cause. In addition, the 
fact that most ecumenical church councils in ecclesiastical history were convened by 
emperors should not be enough reason to brand the councils purely political 
because of theological exigencies that formed their remote causes. Furthermore, 
the attempt by the Roman Catholic Church to respond to Protestantism otherwise 
known as Counter-Reformation, was an indication that Luther's criticisms were 
more of religious than political. The birth o f reforming Orders such as the 
Barnabites, Theatines, Capuchin Monks and Jesuits among others who gave 
attention to the issues raised by Protestants in the areas of welfarism, care-giving 
and education in order to arrest mass movement o f the Catholic peasants to 
protestant circles.
The central question in relation to our modern world is, 'How can there be a 
modern-day reformation of the weak, sick, compromised and persecuted church 
using the principles that came into play during the reformation era'? The church 
today is bedeviled by spiritual laxity and moral decadence among the leaders and the 
followers. These could be seen in the areas of moral bankruptcy in the church, 
commercialization o f Christianity and absurd revisionist agenda.
wGonzalcz,41-42.
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Volume 6 No.1, January - June, 2018 ISBN 978 - 122-264- 6
A k u n g b a
Journal of Religion 
& African Culture
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