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It is instructive to note that the Reformation theology of justification by faith alone meant that the centuries-old practice of intercession for the souls of the dead by the living was discontinued.
March 1536 John Calvin, a French theologian of the Protestant Reformation, publishes his groundbreaking Institutes of the Christian Religion, in Basel, Switzerland, in which he expounds the Calvinist doctrine of predestination, justification by faith alone and the supremacy of God in selecting individuals for salvation.
Through the 1540s and 1550s, Willoughby gradually rejected elements of Catholicism and embraced central Reformed doctrines: the all-sufficiency of Scripture, justification by faith alone, sacramentalism, predestination, and anti-ceremonialism.
Granted that "the treatment of justification by faith alone appeared, in places to endorse the central Lutheran doctrine," but in fact, Bernard claims, this apparent endorsement is qualified "by presenting works of charity as necessary to salvation.
Justification by faith alone lies at the centre of it, as an experience, not just as a doctrine: "For he is acorsed that fulfilleth not all whatsoever the lawe commaundeth.
In the development of this personalistic aspect of the divine natural law as law of faith Luther's doctrine of law culminates, just as justification by faith alone is the central dogma of his theology.
The theological profile of the Henrician Reformation, which remained allergic to justification by faith alone, owed more to Erasmus than to Luther.
Its very title, Heirs of the Reformation, stresses the Adventist adherence to the principles of the Protestant Reformation, including justification by faith alone.