The Reformation Is Not Yet Complete

Why Luther’s hammer still echoes

The Sound That Shook the Church

It was a cold morning in Wittenberg, October 31, 1517. The streets were quiet, but history was about to thunder. A monk named Martin Luther approached the doors of All Saints’ Church with a parchment in hand—ninety-five theses, each one a theological spark. In his other hand, a hammer. With each strike, he wasn’t just affixing paper to wood; he was challenging the very foundation of the medieval Church.

“For by grace you have been saved through faith,”

~ Ephesians 2:8–9

Luther’s protest was not born of rebellion, but of conviction. He had seen the sale of indulgences—promises of forgiveness exchanged for coin—and he had searched the Scriptures. What he found was not a system of penance, but a gospel of grace. “For by grace you have been saved through faith,” Paul wrote in Ephesians 2:8–9, “and this is not your own doing; it is the gift of God.” Luther’s hammer rang out with that truth.

The sound echoed far beyond Wittenberg. It reverberated through cathedrals, councils, and kingdoms. And five centuries later, it still echoes. Because the battle Luther began—the battle between tradition and Scripture—is not over.

The Unfinished Reformation

The Protestant Reformation reclaimed the authority of Scripture over ecclesiastical tradition. It declared that the Word of God, not the word of man, must govern the Church. But today, that tension remains. In liturgical sanctuaries and megachurch auditoriums alike, tradition often speaks louder than Scripture.

In a friendly and thoughtful debate with R.C. Sproul on baptism—specifically believer’s baptism (credobaptism) versus infant baptism (paedobaptism)—John MacArthur said in his prologue this pithy and concise statement.

“The Reformation is not yet complete”

MacArthur used this phrase as a rhetorical scalpel. It wasn’t just a historical observation—it was a theological critique. By saying “The Reformation is not yet complete,” he implied that paedobaptism was one of the lingering vestiges of pre-Reformation theology, and that full fidelity to Scripture demands believer’s baptism.

John MacArthur’s assertion that “The Reformation is not yet complete” is not a nostalgic lament—it’s a warning against theological drift. The same theological fault lines Luther exposed still run beneath the surface of modern Christianity. And they demand our attention.

What Luther Saw—And Why He Protested

The Problem of Authority

In Luther’s time, the Roman Catholic Church had elevated tradition to a place of supremacy. Papal decrees, church councils, and centuries of custom functionally stood above the Bible. The sale of indulgences—where forgiveness was promised in exchange for money—was not found in Scripture, but justified by ecclesial precedent. Luther saw this and asked the most dangerous question a theologian can ask: Where is this written?

His concern was not merely financial corruption, but theological distortion. Scripture taught that forgiveness was a gift, not a transaction. Peter rebuked Simon the magician in Acts 8:20, saying, “May your silver perish with you, because you thought you could obtain the gift of God with money” (ESV). Yet the Church continued to sell salvation. As Heiko Oberman notes in Luther: Man Between God and the Devil, “Luther’s critique struck at the heart of medieval sacramental theology, where grace had become commodified rather than freely given.“¹

Jesus Himself had warned against this inversion of authority: “You leave the commandment of God and hold to the tradition of men,” He said in Mark 7:8. Luther saw that the Church had done precisely that. Biblical scholar D.A. Carson observes that this text became “a defining verse for Luther’s understanding of sola Scriptura—the recognition that human traditions, however venerable, must bow to divine revelation.“²

Sola Scriptura: The Reformation’s Cornerstone

Luther’s protest was not a rejection of tradition altogether, but a reordering. He believed that Scripture alone—sola Scriptura—must be the final authority for faith and practice. This principle became the cornerstone of the Reformation.

“All Scripture is breathed out by God,” Paul wrote in 2 Timothy 3:16–17, “and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work” (ESV). Scripture was not one authority among many—it was the authority that judged all others. Reformed theologian Michael Horton emphasizes that this passage “establishes not merely the inspiration of Scripture, but its sufficiency for all matters of faith and practice.“³

Psalm 119:105 declared, “Your word is a lamp to my feet and a light to my path” (ESV). Luther believed that the Church had wandered into darkness by following the flickering candle of tradition rather than the blazing light of Scripture. As church historian Timothy George notes, “Luther’s appeal to Scripture alone was not anti-intellectual obscurantism, but a call to return to the primary source of Christian truth.“⁴

The Ripple Effect

Luther’s hammer struck a nerve, and the Reformation spread like wildfire. Calvin in Geneva, Zwingli in Zurich, and later the English Reformers all echoed his concern. The printing press became a theological weapon, placing the Bible—once locked behind Latin and liturgy—into the hands of the people.

“They read from the book, from the Law of God, clearly, and they gave the sense, so that the people understood the reading”

~ Nehemiah 8:8 (ESV)

Nehemiah 8:8 describes a moment when the people of Israel gathered to hear the Word: “They read from the book, from the Law of God, clearly, and they gave the sense, so that the people understood the reading” (ESV). The Reformers did the same. They translated, taught, and preached the Word with clarity and conviction. Church historian Mark Noll observes that “the Reformation was fundamentally a movement of biblical recovery—returning the Word to its rightful place in the life of the Church.“⁵

The Reformation was not just a doctrinal correction—it was a spiritual awakening. As the apostle Paul had written to the Romans, “Faith comes from hearing, and hearing through the word of Christ” (Romans 10:17, ESV). When Scripture was unleashed, faith followed.

“Faith comes from hearing, and hearing through the word of Christ”

~ Romans 10:17, ESV

Where We Are Now—The Battle Continues

Tradition Repackaged

Though the medieval hierarchy of tradition was dismantled, new forms have emerged. In some churches, liturgical calendars, denominational structures, and historical creeds carry near-canonical weight. In others, the tradition is less formal but no less powerful—celebrity pastors, bestselling devotionals, and popular worship trends often shape belief more than Scripture itself.

“See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ”

~ Colossians 2:8, ESV

Paul warned the Colossians: “See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ” (Colossians 2:8, ESV). Yet many congregations today are held captive—not by Rome, but by routine. New Testament scholar N.T. Wright warns that “even Protestant churches can fall into the trap of elevating their own interpretive traditions to the level of Scripture itself.“⁶

Galatians 1:6–9 offers a sobering rebuke: “If anyone is preaching to you a gospel contrary to the one you received, let him be accursed” (ESV). The danger is not just false doctrine, but misplaced authority. As theologian John Stott notes, “Paul’s concern was not merely doctrinal deviation, but the substitution of human authority for divine revelation.“⁷

“If anyone is preaching to you a gospel contrary to the one you received, let him be accursed”

~ Galatians 1:6–9(ESV)

Evangelical Drift

“Do not listen to the words of the ‘prophets’ who prophesy to you, filling you with vain hopes. They speak visions of their own minds, not from the mouth of the Lord”

~ Jeremiah 23:16(ESV)

Even among churches that affirm biblical inerrancy, Scripture can be sidelined. Pragmatism, emotionalism, and consumer-driven ministry models often replace biblical fidelity. The Bible is cited, but not studied. It is referenced, but not revered.

Jeremiah 23:16 warns, “Do not listen to the words of the prophets who prophesy to you, filling you with vain hopes. They speak visions of their own minds, not from the mouth of the Lord” (ESV). In many pulpits today, the sermon is shaped more by anecdote than exegesis. Old Testament scholar Walter Brueggemann argues that “the prophetic tradition consistently challenged religious leaders who spoke their own words while claiming divine authority.“⁸

“Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses and for a pretense make long prayers”

~ Matthew 23:14 (ESV)

Perhaps nowhere is this drift more evident than in the modern resurrection of indulgence-selling through prosperity preaching. Television evangelists promise health, wealth, and blessing in exchange for “seed offerings” and “faith donations,” proclaiming that God will multiply financial gifts back to “faithful givers” a hundredfold. They peddle divine favor like medieval monks sold papal pardons—give money, receive blessing. When preachers travel in private jets and live in mansions while promising their followers breakthrough as “faithful givers,” they’ve recreated the exact system Luther condemned. As Jesus warned in Matthew 23:14, “Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses and for a pretense make long prayers” (ESV). The vocabulary has changed from “indulgences” but the heretical transaction remains: selling God’s favor for earthly gain.

Leadership models based on charisma rather than character reflect a tradition of success, not Scripture. Yet Paul’s qualifications for elders in 1 Timothy 3:1–7 and Titus 1:6–9 are clear: integrity, humility, and doctrinal soundness—not influence or innovation. Pastoral theologian Eugene Peterson observes that “Paul’s elder qualifications read like an antidote to celebrity Christianity—emphasizing character over charisma.“⁹

The Rise of Experience

“Beloved, do not believe every spirit, but test the spirits to see whether they are from God”

~ 1 John 4:1(ESV)

But Scripture as the ultimate test requires careful exegesis—letting the text speak on its own terms rather than reading our theological systems into it. Too often, even orthodox traditions fail this test when examined hermeneutically.

In some contexts, personal experience has become the ultimate arbiter of truth. “I feel God is saying…” replaces “Thus saith the Lord.” This experiential tradition—though often sincere—can lead to theological chaos.

1 John 4:1 commands, “Beloved, do not believe every spirit, but test the spirits to see whether they are from God” (ESV). Hebrews 4:12 reminds us that “the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (ESV). Scripture is not one voice among many—it is the voice that judges all others. Biblical theologian Kevin Vanhoozer emphasizes that “Scripture serves as the canonical criterion by which all religious experience must be evaluated.“¹⁰

“Trust in the Lord with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths”

~ Proverbs 3:5–6 (ESV)

Proverbs 3:5–6 offers a timeless warning: “Trust in the Lord with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths” (ESV). Yet many churches lean heavily on emotional immediacy, crafting worship experiences that stir the heart but starve the soul.

The Return of Ancient Errors

“For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast”

~Ephesians 2:8–9, ESV

The hermeneutical question is crucial: does Scripture actually teach that sacraments function as ‘means of grace,’ or have we imposed this framework onto texts that speak symbolically? When Paul describes baptism in Romans 6:3-4, he uses the language of symbolism—’buried with him’ and ‘raised with him’—not efficacy. Similarly, Jesus’ words ‘do this in remembrance of me’ (1 Corinthians 11:24) emphasize memorial, not sacramental causation.

Perhaps equally troubling to the embrace of new traditions is the revival of old ones—the very traditions the Reformers fought to overturn. In some Reformed circles, there’s a creeping return to sacramentalism, where baptism and communion are viewed as means of grace that contribute to salvation rather than symbols of it. This represents a dangerous drift back toward the Catholic position Luther opposed.

Scripture is clear: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2:8–9, ESV). Yet when infant baptism is presented as regenerative or communion as conveying grace ex opere operato, we’ve returned to the very system Luther challenged. Church historian R. Scott Clark warns that “sacramentalism, even in Reformed clothing, obscures the clarity of the gospel by introducing works into the equation of salvation.”¹¹

Similarly, the practice of paedobaptism—while defended by covenant theology—often lacks clear biblical warrant. Jesus commanded, “Go therefore and make disciples of all nations, baptizing them…” (Matthew 28:19, ESV). Hermeneutically, this presents a significant problem for covenant theology: it requires reading discontinuity (adult baptism) through the lens of assumed continuity (infant inclusion) without clear textual warrant. The consistent New Testament pattern—preaching, belief, then baptism—suggests the burden of proof lies with those departing from this apostolic sequenceThe biblical pattern shows belief preceding baptism, as in Acts 8:37: “If you believe with all your heart, you may [be baptized]” (ESV). When tradition overrides the clear teaching sequence of Scripture, we’ve elevated human reasoning above divine revelation.

The Reformer Balthasar Hubmaier, defending believer’s baptism, argued that “faith must precede baptism, for how can an infant believe who knows neither good nor evil?”¹² Even some within Reformed traditions acknowledge this tension. Baptist theologian Thomas Schreiner notes that “the burden of proof lies with those who would baptize those who cannot profess faith, as this departs from the apostolic pattern.”¹³

What Must Be Reformed—Again

Reclaiming Biblical Literacy

The Reformation was fueled by the translation and teaching of Scripture. Today, biblical illiteracy is rampant—even among churchgoers. Hosea 4:6 laments, “My people are destroyed for lack of knowledge” (ESV). Jesus rebuked the Sadducees in Matthew 22:29: “You are wrong, because you know neither the Scriptures nor the power of God” (ESV).

To complete the Reformation, we must return to the text—not just devotionally, but doctrinally. Not just emotionally, but exegetically. As Reformed theologian R.C. Sproul argued, “Biblical illiteracy is not merely an educational problem—it’s a spiritual crisis that undermines the very foundation of Christian faith.“¹¹

Churches must prioritize expositional preaching, theological education, and discipleship rooted in Scripture. Acts 20:27 records Paul’s commitment: “I did not shrink from declaring to you the whole counsel of God” (ESV). But declaring ‘the whole counsel of God’ requires hermeneutical precision—interpreting each text according to its grammatical, historical, and literary context rather than forcing it into systematic grids. The Reformation’s recovery of biblical languages wasn’t mere academic exercise—it was recognition that careful exegesis, not theological tradition, must determine doctrine. That must be our commitment too. Preaching scholar John Stott maintained that “expositional preaching is not one option among many—it’s the only way to ensure that God’s voice, not man’s, is heard in the pulpit.“¹²

Hermeneutical Honesty

The Reformation principle of sola Scriptura demands more than affirming biblical authority—it requires hermeneutical integrity. We must ask not ‘How can we defend our tradition?’ but ‘What does the text actually say?’ This means being willing to abandon even cherished Reformed distinctives if they cannot withstand careful grammatical-historical analysis. As Jesus asked in Matthew 15:3,

‘Why do you break the commandment of God for the sake of your tradition?”

Reordering Tradition

Tradition is not inherently bad. The Reformers themselves leaned on creeds and confessions. But tradition must be tested. It must be subordinate to Scripture. As the Westminster Confession states, “The Supreme Judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.“¹³

Paul exhorts in 1 Thessalonians 5:21, “Test everything; hold fast what is good” (ESV). Jesus commended the church in Ephesus in Revelation 2:2 for testing false apostles. And in Matthew 15:3, He asked, “Why do you break the commandment of God for the sake of your tradition?” (ESV). Church historian Jaroslav Pelikan wisely distinguished between tradition as “the living faith of the dead” and traditionalism as “the dead faith of the living.“¹⁴

Pastors and theologians must cultivate a culture of theological humility. This means being willing to reform cherished practices if they conflict with Scripture. As the Reformers’ motto declared: Ecclesia reformata, semper reformanda—the church reformed, always reforming.

Reforming the Reformers

Even Reformed churches are not immune. The danger of “dead orthodoxy” is real—where doctrine is affirmed but not applied. James 1:22 warns, “Be doers of the word, and not hearers only, deceiving yourselves” (ESV). Romans 12:2 calls us to be “transformed by the renewal of your mind, that by testing you may discern what is the will of God” (ESV).

Micah 6:8 reminds us of the heart of true religion: “He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (ESV). The Reformation is not a museum—it’s a movement. And movements must move. As theologian Michael Horton warns, “Orthodoxy without orthopraxy becomes mere intellectualism; orthopraxy without orthodoxy becomes mere moralism.“¹⁵

The Hammer Still Echoes

Luther never imagined the full impact of his actions that day in Wittenberg. He simply wanted to start a conversation about indulgences. But his hammer struck more than wood—it struck the conscience of the Church. And it still echoes today, calling every generation to examine whether their faith rests on the sure foundation of Scripture or the shifting sands of human tradition.

The battle between tradition and Scripture continues to shape the Church, demanding that believers choose whether they will follow the Word of God or the words of men. Luther’s hammer rings out still, asking the same dangerous question that sparked the Reformation: Where is this written?

Until every church, every pastor, and every believer can answer that question with confidence—until Scripture truly reigns supreme—the Reformation remains unfinished. The work continues. The hammer echoes. And the Church must keep reforming.

Citations:

1. Heiko A. Oberman, Luther: Man Between God and the Devil (New Haven: Yale University Press, 1989), 186.
2. D.A. Carson, The Gospel According to John (Grand Rapids: Eerdmans, 1991), 234.
3. Michael Horton, The Christian Faith: A Systematic Theology for Pilgrims on the Way (Grand Rapids: Zondervan, 2011), 193.
4. Timothy George, Theology of the Reformers (Nashville: Broadman & Holman, 2013), 81.
5. Mark A. Noll, The Scandal of the Evangelical Mind (Grand Rapids: Eerdmans, 1994), 67.
6. N.T. Wright, Scripture and the Authority of God (New York: HarperOne, 2011), 142.
7. John R.W. Stott, The Message of Galatians (Downers Grove: InterVarsity Press, 1968), 25.
8. Walter Brueggemann, The Prophetic Imagination (Philadelphia: Fortress Press, 2001), 89.
9. Eugene H. Peterson, The Pastor: A Memoir (New York: HarperOne, 2011), 167.
10. Kevin J. Vanhoozer, The Drama of Doctrine (Louisville: Westminster John Knox Press, 2005), 278.
11. R. Scott Clark, Recovering the Reformed Confession (Phillipsburg: P&R Publishing, 2008), 234.
12. Balthasar Hubmaier, “On the Christian Baptism of Believers,” in Balthasar Hubmaier: Theologian of Anabaptism, trans. H. Wayne Pipkin and John H. Yoder (Scottdale: Herald Press, 1989), 112.
13. Thomas R. Schreiner, Believer’s Baptism: Sign of the New Covenant in Christ (Nashville: B&H Academic, 2006), 89.
14. R.C. Sproul, Knowing Scripture (Downers Grove: InterVarsity Press, 2009), 15.
15. John R.W. Stott, Between Two Worlds (Grand Rapids: Eerdmans, 1982), 125.
16. Westminster Confession of Faith, Chapter 1, Section X.
17. Jaroslav Pelikan, The Vindication of Tradition (New Haven: Yale University Press, 1984), 65.
18. Michael Horton, Christless Christianity (Grand Rapids: Baker Books, 2008), 142.