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Law and Gospel: the Hermeneutical/Homiletical Key to Reformation Theology and Ethics

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Law and Gospel: the Hermeneutical/Homiletical Key to Reformation Theology and Ethics 6. Jahrgang MBS TEX T E 138 2009 Thomas K. Johnson Law and Gospel The Hermeneutical / Homiletical Key to Reformation Theology and Ethics BUCER IN S T E M R A I N M A R 2 1 : E P 4 H ReformedReformiertes Forum Forum TableInhaltsverzeichnis of Contents Some Differences ..................................................................... 3 The Centrality of the Relationship between Law and Gospel ..................................... 5 The Gospel ............................................................................... 7 Faith and Works ...................................................................... 8 The Gospel and the Old Testament ........................................ 10 Reason and the Moral Law .................................................... 14 The Proper Uses of the Law .................................................... 18 Comments ............................................................................. 24 Annotation ............................................................................. 26 Bibliography ........................................................................... 28 The Author ............................................................................. 30 Impressum ............................................................................. 31 1. Aufl. 2009 Law and Gospel Law and Gospel The Hermeneutical / Homiletical Key to Reformation Theology and Ethics Thomas K. Johnson The differences between the Lutheran on this set of questions did much to and Reformed traditions in such mat­ establish patterns and standards for ters as liturgy, architecture, and church what came to be regarded as truly high polity have led some observers to think quality teaching and writing on theol­ there must be substantial differences ogy and ethics in the entire Protestant between the theology and ethics of tradition. For this reason, it is wise to their important figureheads – Martin see the relationship between law and Luther and John Calvin. This impres­ gospel as a hermeneutical/homiletical sion of substantial differences became key to Reformation theology and eth­ more pronounced because of the unre­ ics, both in the historical sense of being solved debates at the Marburg Col­ the key to understand the Reformation loquy (1529). It is now common for proclamation of the Christian message people to think Luther and Calvin had and in the normative sense of setting a very significantly different points of pattern for those who wish to reappro­ view on such diverse areas as the mean­ priate the Reformation heritage for late ing of predestination, the relationship modernity. The Reformation under­ between the two natures of Christ, the standing of law and gospel provides a extent of the atonement, and the nature necessary key for understanding the of the presence of Christ in the Eucha­ biblical message, proclaiming the bibli­ rist. However, while there were some cal message both in church and soci­ real theological differences between ety, providing balanced and authentic Calvin and Luther, which seem very pastoral care, and relating the classical large because of large differences in evangelical faith to the questions of cul­ personality, culture, and literary style, ture and politics. there is also a truly massive degree of agreement in the realm of theology and ethics. This agreement is especially Some Differences true concerning the questions that were always prominent in the Protestant tra­ To avoid misunderstanding, it is good dition – the relationship between law to describe some of the real dif­ferences and gospel. Indeed, the significant between Luther and Calvin. One of similarity between Luther and Calvin these differences is at the level of liter­ REFO rm IE rt E S FO R U M 3 Thomas K. Johnson ary style and method. Calvin labored is in any way connected to the themes to achieve elegance of expres sion and mentioned in a biblical text. In a cer­ an orderly arrangement of his teach­ tain sense, his Lectures on Galatians are ing. With this in mind, just the Table lectures on faith and life in light of the of Contents of his Institutes of the Chris­ biblical book of Galatians, not merely tian Religion forms a worthy study in an exegetical study in the Pauline book. itself, giving a significant overview of Luther had a tremendously systematic, how he thought the various themes in orderly, logical mind, but his desire to Christian proclamation should be con­ tell his students and readers all about nected to each other. Consistent with the riches of the Christian gospel con­ this desire, Calvin was very concerned stantly breaks his orderly presentation. not to be repetitive in his writing. In This gives Luther’s book a somewhat his commentaries, to avoid repetition, repetitive character, though decidedly he will often refer the reader to one of not a monotonous character. Luther’s his previous works if he believes he has repetition is always filled with joy, life, already given a satisfactory exposition and gratitude to such an extent that his of a particular biblical text or theologi­ repetitions are always lively and inter­ cal theme. Also, Calvin had in mind a esting. clear distinction between writing sys­ Behind the difference in literary style tematically about theology and ethics between Luther and Calvin lies a dif­ and writing biblical exegesis. He rep­ ference in personality so great that it resented the Renaissance care for pre­ would be easy to mistake it for a dif­ cision in dealing with historical texts, ference in fundamental theology. Lewis and he saw a real difference between Spitz summarized this difference very giving an overview of how Christians nicely: should think about a topic and inter­ preting particular biblical texts that Calvin and Luther were temperamen­ might contribute to such an overview tally quite different. The younger man of Christian teaching. Therefore, to was shy to the point of diffidence, pre­ appreciate Calvin’s total perspective on cise and restrained, except for sudden a topic, one needs to turn to his Insti­ flashes of anger. He was severe, but tutes, not primarily to his biblical com­ scrupulously just and truthful, self­ mentaries. contained and somewhat aloof. He had In contrast, Luther did not keep this many acquaintances but few intimate clear distinction between exegesis and friends. The older man was sociable to theology. In his Lectures on Galatians, the point of volubility, free and open, he often digresses from the text of Gala­ warm and cordial with people of all tians to bring in many other biblical stations of life. But in spite of their texts and generally tells his students all differences in personality, Calvin and that he thinks they should know that Luther retained a mutual respect for 4 MBS TEX T E 138 Law and Gospel each other that was rooted in their con­ erly between law and gospel is what fessional agreement.1 qualifies a theologian as a theologian: Spitz describes a “confessional agree­ Therefore whoever knows well how ment” between Luther and Calvin that to distinguish the gospel from the law is deeper than the many disagreements. should give thanks to God and know This is precisely what we find when that he is a real theologian. I admit that looking at their respective views of the in the time of temptation I myself do relationship between law and gospel – not know how to do this as I should.2 a profound level of agreement that is sometimes covered over by differences The real problem in Christian theol­ in terminology that are probably rooted ogy up to and including Luther’s time in their different personalities and life was the failure to make this crucial dis­ experiences. A careful examination of tinction between law and gospel: key texts by Luther and Calvin shows a remarkable similarity on this central You will not find anything about this set of questions, and part of that agree­ distinction between the law and the ment is that the relationship between gospel in the books of the monks, the law and gospel is central for evangeli­ canonists, and the recent and ancient cal theol ogy and ethics. Luther’s key theologians. Augustine taught and text on this subject is his great Lectures expressed it to some extent. Jerome on Galatians from 1535. Calvin’s Gala­ and others like him knew nothing at tians Commen tary of 1548 can serve as all about it. In other words, for many a convenient point of comparison, but centuries there has been a remarkable Calvin’s com mentary must be supple­ silence about this in all the schools and mented by sec tions of his Institutes churches. This situation has produced to comprehend his entire perspective a very dangerous condition for con­ because of the differ ences in literary sciences.3 method already noted. For Luther, the distinction between law and gospel was no mere theoretical The Centrality of the abstraction; it was an existential reality Relationship between Law of the highest import. It was the heart and Gospel of the Christian faith and the Christian life; it was the key to keeping the gospel Most theologians recognize that pure and to distinguishing authentic Luther thought the relationship Christianity from distorted versions of between law and gospel is central to the faith and from non­Christian reli­ the Christian proclamation. Indeed, for gions. Therefore, “let every Christian Luther, the ability to distinguish prop­ learn diligently to distinguish between REFO rm IE rt E S FO R U M 5 Thomas K. Johnson the law and the gospel.”4 Without this like to repeat himself,
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