Journal: Bibliotheca Sacra
Volume: BSAC 48:189 (Jan 1891)
Article: The Doctrine Of The “Testimonium Spiritus Sancti”: A Contribution To Its History In The Lutheran Church During The Sixteenth And Seventeenth Centuries
Author: D. W. Simon

BSac 48:189 (Jan 1891) p. 27

The Doctrine Of The “Testimonium Spiritus Sancti”: A Contribution To Its History In The Lutheran Church During The Sixteenth And Seventeenth Centuries

D. W. Simon

THE Reformation in the sixteenth century originated, so far as the prime movers were concerned, in practical rather than in theoretical needs. Neither the first leaders nor the earliest adherents of the movement were stirred at the outset by scruples with regard to either the constitution, the authority, or the doctrine of the church of which they were members,—not more, at all events, than many of their contemporaries who remained to the end in fellowship with Rome. They objected to certain practices, and desired certain reforms; but they believed that if only a general council could be held, everything might be done or removed that was necessary. This fact has long been held by all intelligent historians to account for much that, to later and more advanced generations, naturally seems defective, half-hearted, inconsistent, inconstant, and so forth, in the procedure of the Reformers. It led to their touching practices, institutions, and doctrines only so far as practical interests directly and imperatively required it.

This applies especially to doctrine; and in particular to the doctrine of which that of the Holy Spirit constitutes an integral factor; namely, the doctrina de Deo. Luther expressly

BSac 48:189 (Jan 1891) p. 28

disclaims having any cause of quarrel with the papacy as far as the doctrine of the Trinity is concerned. He believed in the divinity of Christ and the incarnation, in the procession of the Spirit from the Father and the Son (filioque), and in his personality and work, as these doctrines had been set forth by the great teachers of the Romish Church.1 But the new experiences, the new life, which the Reformers realized, soon opened their eyes to errors or deficiencies or new aspects of the doctrines with which they were thus brought into more immediate relation. This is particularly true of the doctrine of the work of the Holy Spirit in the conversion, renovation, enlightenment, and certification of men. For whilst the function of the Holy Spirit in these matters had not been denied,—indeed, could not have been denied by any community that wished to retain its Christian name,—yet the whole drift of things in the Romish Church had tended to cast it into obscurity. The Holy Spirit was held, indeed, to dwell in the church as a whole; but individuals—at all events private individuals—could share in his influences solely through the church. Naturally enough, therefore, any regenerating, sanctifying, enlightening grace proceeding from him became the possession of the individual solel...