Martin Bucer's Doctrine of Justification Reformation: by Brian Lugioyo

By Brian Lugioyo

Martin Bucer has frequently been portrayed as a diplomat who tried to reconcile divergent theological perspectives, occasionally at any rate, or as a practical pastor who was once extra keen on ethics than theology. those representations have resulted in the view that Bucer was once a theological lightweight, rightly put within the shadow of Luther and Calvin. This booklet makes a special argument.

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Additional info for Martin Bucer's Doctrine of Justification Reformation: Theology and Early Modern Irenicism (Oxford Studies in Historical Theology)

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Here I will demonstrate the centrality of the doctrine of justification for Bucer’s program for unity and reform. This evangelical doctrine was for him at this time the basis for the Church and therefore the grounds for unitive discussions. Once clarity was granted over this doctrine, external rites and other issues that separated the Church could be handled with tolerance in a spirit of ἐπιείκεια (fairness, equity). For Bucer, as well as for all the reformers, a divided Church was unfathomable.

46–47. Greschat has noted that this position seems to be a result of Luther’s Sermo de duplici iustitia, which was published in March 1519 (WA 2, 143–152). See Greschat, “Die Anf änge,” 124–140, esp. 137–138. See also Greschat, Martin Bucer, 29–30. 20. See his letter to Jean Sapidus (7 July 1522), BCor 1, 185–187. MARTIN BUCER’S IRENIC APPROACH TO REFORM 19 chaplain. Here his zeal for the gospel coupled with his attacks on the old church led to his excommunication and his expulsion from the city, causing him to seek refuge in Strasbourg, where his now elderly parents lived.

Omnia citra dentem καὶ ἐπιεικῶς et ad communem Ecclesiarum restituendam concordiam modis omnibus accomodata. Tomus Primus continens Metaphrasim et Enarrationem in Epistolam ad Romanos, in qua ut Apostolus praecipuos totius Theologiae locos tractavit quam exactissime et plenissime, ita est hoc Tomo maxima pars totius, non tam Paulinae, quam universae Sacrae Philosophiae explicata. ” 86. One of his goals in the commentary was to demonstrate to Catholics the consent of the church fathers throughout the ages on justification in his Romans Commentary.

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