Personal Reflections on Reading the Bible (1)

While reading the Bible, I have also been learning about the history of Christianity. The transformations in Christian faith before and after the Reformation have prompted some reflections. However, I must first emphasize my personal religious philosophy: due to changes in Christianity, the concept of the priesthood of all believers has granted us the freedom to interpret the Bible and our faith individually. Understanding others’ interpretations serves merely as a stepping stone in our ascent, a process rather than the destination.

Before the Reformation, the main theological framework of the Catholic Church encompassed three aspects:

1. Faith as the foundation of salvation

2. Doctrine of merit, emphasizing human cooperation with God, where faith must be accompanied by good works to achieve salvation

3. Sacramental system as the core of salvation, highlighting the Church’s monopoly over grace

In my view, this doctrine of merit, which nearly mandates good works, actually reflects a secularization of religion, aligning with humanity’s inherent desire for immediate benefits.

In times of scarce productivity, spiritual strength was equally lacking. This approach seemed to suit the societal development of that era. However, its drawbacks became evident as society began to disintegrate, ultimately leading to extreme secularization. This resulted in the complete abuse of the doctrine of merit, culminating in absurdities like indulgences.

During the Reformation, advancements in productivity led to changes in social structures, paving the way for religious reform. Protestantism emerged accordingly, with its main theological framework comprising three points:

1. Five Solas: Sola Scriptura (Scripture alone), Sola Fide (faith alone), Sola Gratia (grace alone), Solus Christus (Christ alone), Soli Deo Gloria (glory to God alone)

2. Justification by faith

3. Priesthood of all believers

Among these, justification by faith altered the coercive nature of the traditional doctrine of merit, viewing faith itself as God’s grace, with good works naturally stemming from faith. This, in turn, represents a form of desecularization.

This approach of justification by faith, characterized by initial investment followed by returns, resembles a primitive form of delayed gratification. It is less secular than the doctrine of merit because it emphasizes the intrinsic nature of faith rather than the exchangeability of actions, thereby establishing a foundation in natural law.

The good works resulting from justification by faith are proactive rather than passive, endowing them with a transcendent, non-utilitarian quality. One might even say they are “counter to human nature,” thereby rendering them more sacred.

Justification by faith aligns with the needs of societal development. Advancements in productivity can accommodate a greater diversity of thought and require individuals to exercise their initiative. Especially with the rise of individualism and the enhancement of freedom of choice, people are more inclined toward autonomous faith experiences rather than obligatory religious duties.

Finally, I find this transformation quite intriguing. It has garnered universal endorsement for Christianity. However, due to the extremities of a “society of individual freedom,” countries like the United States have seen the emergence of numerous “non-religious churches,” emphasizing even greater personal freedom of choice. This has provided me with ample room for contemplation. I will continue to ponder these matters as I progress in my reading.