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Additional info for 9E3/cCAF
He formulated a curriculum for theology students; he edited, translated, paraphrased, and expounded biblical and patristic texts; he commented on doctrinal questions; and he offered spiritual advice in devotional tracts. From these writings emerge the main points and general features of his religious thought. Indeed, some of these characteristics explain why we cannot expect to find in Erasmus’ writings a systematic exposition of theology. Scepticism and the methodology of doubt, his principal heuristic tool, and a corresponding dislike for doctrinaire pronouncements prevented him from making assertions that are the underpinning of any theological system.
This awareness can be detected principally within the radical dimensions of the Hussite movement. In its earliest stages, the fifteenth-century reformation in Bohemia was neither doctrinal nor theological, but moral. This can be traced to a reforming tendency in the fourteenth century associated with Jan Milı´cˇ of Kromˇerˇı´zˇ, Matˇej of Janov, and others. Huss stood in that tradition. Eventually, doctrinal reform and theology merged with moral renewal in an effort to reform the church ‘in head and in members’.
As the righteousness with which God clothes us when he justifies us’. Scholars have tended to isolate this discovery from the indulgence controversy in which Luther’s account is nestled and to treat it as a personal problem of Luther the over-scrupulous monk. The discovery, however, should be seen as part of a larger context that generated Luther’s new theology. While Luther was pondering the meaning of the righteousness of God in Romans 1, he was also attacking the late medieval way of salvation at two levels: at a theoretical and academic level, against the nominalist Cambridge Companions Online © Cambridge University Press, 2006 Luther 43 theologians; and, at a practical and popular level, against claims for indulgences put forward by the church hierarchy and its preachers.