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Luther and Calvin on Law and Gospel in Their Galatians Commentaries*

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Luther and Calvin on Law and Gospel in Their Galatians Commentaries* Luther and Calvin on Law and Gospel In Their Galatians Commentaries* I. JO HN HESSELIN K I. Historical Background In this Luther Year ( 1983), when we celebrate the 500th a nni ve rsary of the bi rth of the great reforme r, it is a pprop ri ate that we consider at least o ne aspect of the rela ti o n of Luther to Calvin . In some ways, however, this is difficult fo r, altho ugh they were contemporaries, they never met and rarely refer to each other, except indirectly and th rough their mutua l friend Melanchtho n. T hey also operated basicall y in two different worlds, Luther the Germani c, and Calvi n the French-Swi ss. One sho uld also qualify the o bservation that they we re "contemporaries," fo r Calvin was, in a sense, a second generati on reformer. Luther was born in 1483 and died in 1546; Calvin was bo rn in 1509 and died in 1564. Luther's earl y writings we re already being circul ated in France when Calvin was a unive rsity student and provid ed one of the earl y evange li cal influences in his lifc. 1 When Luther was involved in the famous Marburg Coll oquy with Zwingli in 1529- the event that res ulted in the pe rmanent ri ft between the Lutheran and Reformed movement s - Calvin was still studying law in O rl eans and Bo urges. By the time Calvin arrived in Basel in 1535 to complete the first edit io n of his famous Institutio Luther was fi ft y-two yea rs o ld and was completing o ne of his last major works, his great Commentary on Galatia ns, which is one of the main sources fo r this paper. Consequently, although Luther made some impact o n the young Calvin, and altho ugh Luther eventually became aware of the Genevan reformer and a few of hi s writ ings, notably Calvin's "Short T reatise on the Lord 's S upper" of 1543, which impressed Luther very positively,2 they never reall y dialogued or debated with each other. T here we re differences, however, despite a basic unanimity and mutual respect. Even in Luther's last years, when he tended to be negative and censori o us, Calvin " neve r ceased to render homage to Luther and his wo rk."3 T he differences were real but not fund amenta l. It was la rge ly a matter of accent o r approach in relati on to q uestio ns li ke Christo logy, predesti ­ nation, the sacraments, and the Christi an life. T he differences became sharp and divisive after Luther's death when some of his overly-zealous disciples li ke Tileman Hesshusius and J oachim Westphal attacked viciously Calvin 's view of the Lord's Supper. As a result of this controversy concerning the Lord's Supper, the earli er dispute at Marburg, and subsequent developments in Lutheran and Reformed Churches,4 it is common­ ly assumed that this is the key iss ue which separated Luther from Calvin . Actua lly, what may have been a bigger barrier- even tho ugh it never became a matter of controversy between Luther and Calvin- were their differing approaches to the relatio n of law and gospel. Werner Elert, the d oughty German Lutheran theologian of a past generati on, believed *A paper presented to the Calvin Studies Society, meeting at Calvi n T heological Seminary, May 4, 1983. 69 that Calvin was e ngagin g in a deliberate po lemic agai nst Luther when he describes the third use or the law (the law as a guid e and no rm for the Christian) as the "princi pal use (usu.1· praecipuus) which pertains more closely to the proper use (propriurn/inem) of the law. "5 The basis for Elcrt 's contention is the fact that both Luther a nd Mela nchthon speak of the second use of the law- for Calvin the first , the usu.1· elenchticus or theologicus- as the "proper a nd principal use of the law" (proprium legis divinae et praecipuwn). 6 Hence Elert concludes that "Calvin differs from Luther not simply in tcad1ini; a third functi o n of the law (so does Melanchthon), but also in designating the third function as the 'principal' function, the truly proper function of the law. "7 Granted, there is a striking similarity in the language which Luther uses here to descri be the seco nd use of the law and Calvin the third, but there is nothing in the context of Calvin 's rema rks to suggest that he is attacking Luther- or anyone else, for that matter. Nevertheless, there is no doubt that today this is a se rious obstacle lo Lutheran a nd Reformed understand­ ing. In recent Lutheran-Reformed d ia logue in Europe and the United States this is clearly.a matter of continuing contention. In this connection it is interesting to observe the res ults of conversations between representati ves of the o rth American Area of the World Alliance of Reformed C hurches and thei r counterparts of the National Com1nittee or the Lutheran World Federation which co:-ic lucl ed in Princeton in 1966. Three papers and several summary statements were published in a booklet entitled Ethics and Ethos ("A Reexamination of Lutheran and Reformed Traditions- IY").x Included a re three summa ry statements previously issued, viz., "Gospel, Confession and Scripture"; "Christology, the Lord's S upper and Its Observance in the Church": and "Creation and Redemption- Justification and Sanctification- Law and Gos­ pel. " One se nses that the iss ues least resolved are in the last categories. 9 Friends of mine engaged in current Lutheran-Reformed dialogue confirm that this is the biggest iss ue between the two traditions. 10 This, then, gives a special re levance to the subject of law a nd gospel as understood by Luther and Calvin . II. Texts and the Scope of the Investigation Much has been written about the law-gospel di alectic from a Lutheran perspective, but there is surprisingly little from the Reformed sicl e. 11 Whereas the majority of books on Luther's theology wi ll have a chapter on law a nd gospeJ, 12 in the standard works on Calvin's theology there is very little or nothing on this subject.13 Thus the issue is obviously of more interest and concern to Lutherans than Reformed; but it is for that very reason that we who stand in the Reformed tradition should take this subject more seri o usly and seek to clarify the issues and clear up, if poss ible, certain misunderstandings. It is toward that encl that th is paper is offered. I must explain, however, the reason for the very limited scope of my subject. One reason is that there are more than enough overviews of this subject in theological encyclopedias such as Religion in Ceschichre und Cegenwarr and histori es of dogma such as the four volume work by Reinhold Seeberg, Lehrhuch der Dogmengeschichre. 14 Even more technical studies of the subject a re general a nd draw upon a wide vari ety of sources, es peciall y in the case of Luther. 70 For a more precise understanding o f the extent to which Luther a nd Calvin agreed o r disagreed o n this subject, what is required is a seri es of monographs which compa re the handling o f this subject by the two great reforme rs in the same context. This is extreme ly d ifficu lt , however, because Luther never discussed the subject of law a nd gospel as such in a ny single treati se, despite the importa nce of this subject for him (a ltho ugh it is a key issue in severa l ma jo r trcati ses15); a nd Calvin docs not even give a systematic treatment o r the subject in hi s Institutes, wi th the possible exceptio n o f the ve ry brief chapter (IX) in Book 11 which has the title. "Christ, Altho ug h He was Known to the J ews unde r the Law, was at Length C learly Revealed O nl y in the Gospe l. " He rc, however, the contrast is primarily between the o ld a nd new covenants, not the narrower meaning of law a nd gospel in the typi cal Luthera n se nse of those terms. Orn; a pproach, which would be fruitful , would be to compa re the two reformers' exposit io ns o f the decalogue in thei r respecti ve catechi sms as well as in their commentaries a nd sermo ns o n this theme. In their catechi sms, I h·ave discovered, their interpretati o ns a nd understa nd ing of the positi ve a nd enduring role of the ten commandments are stik ingly similar. Where o ne would expect the sha rpest di vergencies, however, would be in their handling of the key Pauline passages dealing with the law and the gospel. Here one thinks immcd iatcly o r the Epistles to the Ro ma ns a nd Galatians. 1 have chosen the la tter because Luther's l.ectures on Rumans16 were give n in 15 15 a nd 15 16, prior to the posting of hi s ninety- ri ve l heses and his break with Ro me. Hence they a re not representative of his more ma ture thought.
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