15 SOCIAL ETHICS 329 107. Hspost., W213II:2364.1/ CS7:16: Denn jedermannes grosste Gorge ist Tag und Nacht, wie er woll ernährt werden. Und fördert das den seiz sonderlich whohl dass seiner sich au den genügen lasst… jedermann wollte gern höher kommen und mehr haben.” 108. 1 Tim., WA26:111, 16/ LW28:371. 109. Pred (1533/1534), WA37:170, 34. 110. Kauf. und Wuch., WA15:296, 11/ LW45:249–250:”Doch das wyr nicht gar dazu schweygen, were das die best und sicherste weyse, das welltliche oberkeyt hic vernunfftige redlich leutte setzte und verordenete, die allerley wahr uberschlugen mit yhrer koste und setzen darnach das mas und zill, was sie gellten sollt, das der kauffman kund zukomen und seyne zymliche narung daran haben… Weyl denn dise ordnung nicht zu hoffen ist, ist der nehiste und beste vad, Das man die wahr lasse gellten, wie sie der gemeyn marckt gibt und nympt, oder wie lands gewonheyt ist zu geben und zunemen.” Cf. Ibid., WA15:302,13/ LW45:258; Ibid., WA15:307, 11/ LW45:264– 265; Dtsch. Kat., WA 30I :167, 9. 111. Kl Kat., I.7, WA 30I :245, 6/ BC:353.14; Dtsch. Kat., I.7, WA 30I :167, 9/ BC:418f.243ff. 112. Kl. Serm. Wuch., WA6:5, 3; Gr. Serm. Wuch., WA6:50ff./LW45:294– 296; Wein., WA101/1:638f., 28ff./ LW52:215; Christ. Adel., WA6:466f., 13ff./ LW44:213ff.; BR (1523),WABR3:176, 5/ LW49:52–53. Cf. Wider Wuch., WA51:332f., 22ff. 113. BR (1524), WABR3:307, 54; Kauf. und Wuch., WA15:321, 25/ LW45:309. 114. TR (1540), WATR 4:565f., 15ff./ LW54:369; Ibid. (1538), WATR4:115, 6/ LW54:316–317; Gen., WA44:673, 1/ LW8:128. 115. Kauf. und Wuch., WA15:321f., 25ff./ LW45:309–310; BR (1524), WA3:308, 8. 116. TR (1540), WATR5:32, 22. 117. BR (1524), WABR3:308, 8; Kauf. und Wuch., WA15:305, 22/ LW45:262; Ibid., WA15:293f., 34ff/ LW45:246. 118. Kauf. und Wuch., WA15:309f., 17/ LW45:267–268. 119. Matt.5–7, WA32:439,18/ LW21:169–170; cf. Pred. (1532), WA36:349, 20. 120. Dtsch. Kat., I.7, WA 30I :168, 16/ BC419.249: “…aber das man solchem öffentlichen mutwillen steure, da gehören Fürsten und oberkeit zu, die selbs augen und den mut hetten ordnung zustellen und halten ynn allerley hendel und Kauff, auff das das armut nicht beschweret und verdrückt würde…” 121. Dict. Ps., WA4:367,19/ LW11:500; Rom., WA56:246, 24/ LW25:232; cf. Wider sabat., WA50:336, 14/ LW47:96f. 122. J.Christ.,WA11:314–316/ LW45:199–229 (esp. 200); BR (1537), WABR8:89, 9.
330 M. ELLINGSEN 123. J.Christ., WA11:336, 22/ LW45:229. 124. Ibid., WA11:325, 16/ LW45:213. 125. Jud. und Lug., WA53:417ff., 1ff.; WA53:447f.11ff./ LW45:174–176, 199–229. 126. For Rabbi Josel’s charges about Luther’s lack of support, see Marvin Lowenthal, The Jews of Germany (Philadelphia: Jewish Publication Society, 1936), p. 161; BR (1538), WABR 8:90f..46ff. Cf. Oberman, Luther: Between God and the Devil, p. 293. 127. See BR (1537), WABR8:89, 9/ LW38:67. But see the translation of this letter in LW38:62/ WABR8:89ff. in which Luther speaks of having been misused by Jews. See TR (1537), WATR3:441f., 20ff./ LW54:239. 128. Pred. (1545/1546), WA51:195, 25ff./ LW58:458–459. 129. Wellt. Uber., WA11:270, 4/ LW45:116. 130. Vor.Kor., WA53:272, 16/ LW60:254. 131. Ev.Joh.14–15, WA45:534, 3/ LW24:69. 132. Vor.Kor., WA53:569ff., 3ff./ LW60:289ff. 133. BR(1542), WABR10:162, 32ff.; cf. BR (1538), WABR8:255, 9. 134. Ev.Joh.3–4, WA47:62, 1/ LW22:335. 135. Vor Lib., WA30II:206, 3. 136. Wider Turk., WA30II:189f., 26ff. 137. Kr.Trk., WA30II:123,7/ LW46:177–178; Ibid., WA30II:128,22/ LW46:183; Vor Lib., WA30II:205ff., 23ff.; Gal. (1535), WA40I :603ff., 25ff./ LW26:396– 401. 138. Ps.51, WA 40II:451f., 35ff./ :W12:396f. 139. Kr.Trk, WA30II:131, 5/ LW46:186: “Es sind unter uns Turcken, Juden, Heiden unchristen alzu viel, beide mit offentlicher, falscher lere und mit ergerlichem schendlichem leben.” 140. Haus., WA52:549, 31; TR (1532), WATR1:135, 14. 141. Ev.Joh.6–8, WA33:659, 13ff./ LW23:404; Wide Bau.‚ WA18:359; LW46:51– 52 Pred., WA49 /LW58:231–232; Gal. (1519), WA2:530, 31/ LW27:281. See Note 15, above. 142. I Cor., WA12:129, 2/ LW28:42. 143. Deut., WA14:709, 23/LW9:232–233: “Septimo ne servum tradant fugitivum domino suo, sed sectum habitare sinant, ubi illi placuerit, neque deglubant. Obscura et haec est. Neque enim licet rem alterius retinere, Servus vero res est proximi sicut bos et asinus, quae etiam inventa restitui debet. Intelligi ergo oportet de domini feroci, qui ad mortem quaerit servum. Nam atrociter sonat, quod tradi eum prohibet. Tradi autem in manus alicius fere ad mortem tradi sonat. Vult ergo servis vitam servari et alioniam permitti, ne dominis onmia liceant in republica bene instituta. Et pro vita servanda licnit fugere et liberum feri, cum etiam pro
15 SOCIAL ETHICS 331 oculo excusso libertas dononda sit, Ex.22. Sic enim decet bonam rempublicam servis vitam et victum permittere.” 144. Ev.Joh.14–15, WA46:22f., 42ff./ LW24:323. 145. Gen., WA42:480, 7ff./ LW2:305: “Itaque apud Aegyptios sanctior disciplina et honestas maior fuit, quam apud alias gentes: quanquam enim Polygamiae licentiam ususrparent, tamen castius vixisse apparet, quam qui Monogamiam retinuerent… Sive igitur Abraham Aegyptios docuit de his artibus, seu ipse, sicut Moses, de quo Stephanus testator, eruditum eum fuisse in omni sapientia Aegyptiaca, ab Aegyptiaca haec didicerit, nihil refert.” 146. Deut., WA14:701, 2/ LW9:219f. 147. Dict.Ps., WA3:470, 5/ LW10:412–413. 148. Gen., WA42:398ff., 30ff./ LW2:193ff. 149. Ibid., WA42:401, 7ff./ LW2:197: “Fuit enim eius manus contra omnes tum Ecclesias, tum Politias, donee per tyranidem sibi paravit Imperium, quod tamen non ad ipsum sed ad Sem pertinebat, sicut etiam sacerdotium. Sed flium Diaboli oportuit partis similem esse, Satan enim homicida est. Porro potentem in terra esse, non est per se malum…” Cf. Ibid., WA42:288/ LW2:37. 150. Acta Augustana (1518), WA2:20, 4/ LW31:281: “…Non veniet regnum dei observatione, et Christianum esse posse audent negare, qui non sub Romano Pontifce decretisque eius oppressus fuerit. Ac sic plusquam octingentorum annorum Christianos totius orientus et Affricae nobis ex Ecclesia Christi eiiciunt‚ qui nunquam sub Romano Pontifce fuerunt nee Euangelium unquam sic intellexerunt.” Cf. Wider Pap., WA54:229, 24/ LW41:291. 151. Gen., WA42:4, 16/LW1:4: “Plato fortasse, ut videtur, collegit in Aegypto scintillas, quasi ex Patrum ac Prophetarum sermonibus‚ Ideoque access it propius.” Cf. Clement of Alexandria, Exhortation To the Heathen, VI; Clement of Alexandria, The Stromata, I.XV; VI.IV. 152. Res., WA1:603, 4/ LW31:207. 153. 1 Pet., WA12:346, 8ff./ LW30:91. 154. Gen., WA42:178, 31/ LW1:240. 155. TR(1538)‚ WATR4:111,16/ LW54:315; Matt.5–7, WA32:376f., 38/ LW21:93 156. Serm.ehe.St., WA2:168, 13/ LW44:10. 157. Gen., WA43:57, 27/ LW3:255: “Sodomitarum singularis enormitas est, discendentium a naturali ardore et desyderia, quod divinitus implantatum est in naturam, ut masculus ardeat in foeminam, et appetetntium, quod contra natura, poenitus est, unde haec et perversitus?”
332 M. ELLINGSEN Cf. Dtsch.Kat., I.6, WA30I :163, 14/ BC415.219. 158. Rom.,WA56:183f.,5ff./LW25:164–166;Bet.,WA10II:383f., 16ff./ LW43:19– 20; Serm.Ruch, WA46:764,1/ LW51:293; Gen., WA44:57f., 28ff./ LW3:255. 159. Ehe., WA30III :225, 15/ LW46:291: “Antwort ich: Man mus mut Mose gesetzen weislich faren, Denn es hat mit seinem regiment ynn ehesachen viel ein ander gestalt den mit unserm, Sonderlich ynn zwey stücken… Darumb kan sein gesetze auch bey uns nicht yn allen stücken rund und völlig gelten, Denn wir müssen unsers lands gestalt und wesen ansehen, wenn wir recht und gesetz stellen odder brauchen wollen, Weil unser gesetz und recht auff unser und nicht auff Moses lande und wesen gestalt, gleich wie Mose gesetz auff seines nicht auff unsers volcks wesen und gestalt gestellet sind.” 160. Gen., WA43:350, 30/LW4:299; cf. Eel.Leb., WA10II:298, 25/ LW45:42. 161. Matt.5–7, WA22:371f., 38ff./ LW21:87;Dtsch.Kat., I.6, WA30I :163, 14/ BC414.219. 162. Gen., WA43:294, 33/ LW4:221f.; Stuf., WA40III:275; TR (1537), WATR3:380, 11/ LW54:223. 163. Serm.ehe.St., WA2:167f.,35ff./LW44:9; Gen., WA43:454, 10/ LW5:37f. 164. Serm.ehe.St., WA2:168, 1/ LW44:9: “Derhalben ist der ehlich stand nu nit mehr reyn und an sund, Und die feyschliche Anfechtung szo grosz und wutend worden, das der ehlich stand nu hynfurter gleych eyn spitall der ist, auff das sie nit yn schwerer sund fallen.” Cf. TR (1540), WATR5:43, 2. 165. Eel.Leb., WA10II:299f., 17ff./ LW45:43ff. 166. Bull.Bep.Bis., WA10II:156, 13/ LW39:297; Eel.Leb., WA10II:275, 15/ LW45:18; Schrif. Reiss.. WA18:275, 19. 167. Gen., WA43:203, 14/ LW4:94; cf. TR (1536), WATR3:367f., 32ff./ LW54:218. 168. Matt.5–7, WA32:313, 31/ LW21:20. 169. Prae.Witt., WA1:457, 33; Gen., WA43:451, 13/ LW5:32. 170. Matt. 5–7, WA32:381, 7/ LW21:98. 171. 1 Cor., WA12:101, 11/ LW28:13. 172. Matt.5–7, WA32:374, 6/ LW21:89. 173. Capt. Bab., WA6:558f., 19ff./ LW36:103–104; Eel.Leb., WA10II:278f., 30ff./ LW45:20–21. 174. Ehe., WA30III:226f., 36ff./ LW46:293; cf. Serm.ehe.St., WA2:169, 8/ LW44:11. 33. 175. Eel.Leb., WA10II:288, 2/ LW45:31. 176. Ehe., WA30III:241, 3ff./ LW46:311; Ibid., WA30III:215, 6/ LW46:278. 177. TR (1540),WATR4:634,12/ LW54:382; BR (1531),6:178,4/ LW50:31ff. 178. Capt.Bab.,WA6:559,20/LW36:105; 1Cor.,WA12:119,12/ LW28:32; Eel. Leb., WA10II:278f., 30ff./ LW45:120–21; BR(1531), WABR6:179,26/
15 SOCIAL ETHICS 333 LW50:33;TR(1540),WATR4:625f.,24ff./ LW54:379; Ibid. (1540), WATR4:634, 12/ LW54:382. 179. Matt.5–7, WA32:377, 37ff./ LW21:94. 180. Capt. Bab., WA6:557ff., 33ff./ LW36:102–106. 181. Eel.Leb., WA10II:291f., 15ff./ LW45:35. 182. Ibid., WA10II:301, 16/ LW45:46. 183. TR (1540), WATR5:8f., 35ff./ LW54:396–397. 184. BR (1526), WABR4:109, 8/ LW49:154; Ibid. (1540), WABR9:168, 1ff./ LW50:208–212. 185. Gen., WA43:129f., 38ff./ LW3:354. For his patriarchal manner of relating to her‚ see TR (1532), WATR3:211, 18/ LW54:191; Ibid. (1538), WATR4:121, 18/ LW54:317. 186. BR (1545), WABR11:149, 1/ LW50:277; Ibid. (1529), WABR5:154, 1/ LW49:236. 187. Ibid. (1534), WABR7:91, 1/ LW50:80; Ibid. (1529), WABR5:154, 1/ LW49:236. 188. Christ. Adel., WA6:409, 1ff./ LW44:130. 189. Gal. (1519), WA2:530, 34/ LW27:281: “Hoc solum quaeritur, ut iis personis non contra unitatem fdei sed pro unitate fdel serviamus, ut non sit fortior dissimilitudo externae conditionis quam similitudo internae fdei…” 190. Gal. (1535), WA40I :544, 20/ LW26:355–356. 191. Pred.Sol., WA20:149,1/LW15:130; cf. Ibid., WA20:12f., 24ff./ LW15:10. 192. Gen., WA42:87, 27/ LW1:115; Ibid., WA42:103,14ff./LW1:137. 193. Ibid., WA42:51f., 24ff./ LW1:68–69; Ibid., WA42:114, 2/ LW1:151. 194. Eel.Leb., WA10II:298, 15/ LW45:42. 195. Christ.Adel., WA6:467, 18/ LW44:214–215. 196. Ord. gem. Kast., WA12:25, 16/ LW45:188–189; Rath., WA15:47, 7ff./ LW45:370–371. 197. Widder., WA8:251, 10/ LW39:234; 1 Pet., WA12:308, 4/ LW30:54. 198. 1 Pet., WA12:309, 3/ LW30:55. 199. Miss.Mess., WA8:498, 12/ LW36:152. 200. Konz., WA50:633,12/LW41:154; Inst.min.,WA12:181,30/ LW40:23; Grnd., WA7:383, 21/ LW32:52. 201. Gen., WA43:415f., 42ff./ LW4:389. 202. Konz., WA50:633, 16/ LW41:154–155. 203. 1 Pet., WA12:389, 10/ LW30:135; Ibid., WA12:308f., 30ff./ LW30:54.
335 The rich diversity of Luther’s thought and the contextual pattern with which he deploys it are readily apparent. Basically we can observe the pattern entails that when engaged in polemics and defending Justifcation By Grace Alone the Reformer is more inclined, like his mentor Augustine, to construe various doctrines in more polar-dialectical fashion (distinguishing grace and works, Law and Gospel, only Two Uses of the Law, reason and faith, etc.).1 These elements of his Theology of the Cross remain largely in place when exhorting or explaining the logic of faith. But when exhorting Christian living or comforting despair then these tensions are smoothed out by the Reformer in dealing with the various doctrines. Luther conceded that Scripture talks about the various doctrinal themes in various ways.2 Perhaps because of his heavier emphasis on polemics with legalism, his inclination not to stress Sanctifcation as much, the heart of Luther’s theology is grace, an emphasis on giving God the glory. In a sermon while responding to Roman Catholic polemics he observed refectively: I would rather people say that I preach too sweetly and that it hinders people from doing good works (even though my preaching does not do that), than that I failed to preach faith in Christ, and there was no help or consolation for timid, fearful consciences.3 CHAPTER 16 Conclusion: How Luther Still Reforms Us Today © The Author(s) 2017 M. Ellingsen, Martin Luther’s Legacy, DOI 10.1057/978-1-137-58758-9_16
336 M. Ellingsen Once when dealing with the Christian life he summarized what it was all about in a way that may typify the heart of his theology: Thus the most reliable index to a true Christian is this: If from the way he praises and preaches Christ the people learn that they are nothing and that Christ is everything.4 And similarly, quoting his mentor Johann Staupitz, Luther wrote about his theology: It pleases me very much that this doctrine of ours gives glory and everything else solely to God and nothing at all to men; for it is as clear as day that it is impossible to ascribe too much glory, goodness, etc., to God… And it is true that the doctrine of the Gospel takes away all glory, wisdom, righteousness, etc., from men and gives it solely to the Creator, Who makes all things out of nothing. Furthermore, it is far safer to ascribe too much to God than to man.5 For a person cannot praise God unless he understands that there is nothing in himself that is worthy of praise but that all that is worthy of praise is of God and from God.6 The diversity of the biblical witness forms a unity in view of this focus on sin and forgiveness, for it reminds us that Scripture really is all about these themes, especially when Scripture is read in a narrative fashion as Luther often did. Relationships are complex, and so are stories or narratives about those relationships. Relational dynamics are not always consistent, moving from fdelity to mistrust and betrayal, from birth to death, youth to maturity, tenderness and toughness. This is why the Bible and a theology emerging from the Bible seems contradictory, when in fact they are no more contradictory than the apparent contradictions in the stories of our lives, no more contradictory than the Theory of everything in modern physics (which posits truth in the mix of distinct, sometimes contradictory theories which are all aspects of truth).7 The overall story of our relationship with God, the diversity in Luther’s theology makes sense and offers great comfort. The comfort that this perspective offers was nicely articulated by Luther in one of his sermons: The sum of the matter is this: Depressed or exalted, circumscribed in whatsoever way, dragged hither or thither, I still fnd Christ. For He holds in
16 CONCLUSION: HOW LUTHER STILL REFORMS US TODAY 337 His hands everything… Therefore so long as He dwells in my heart, I have courage where I go, I cannot be lost. I dwell where Christ my Lord dwells.8 Luther’s Theology can reform the theology that wants to grow out of his heritage in offering this comfort, but also in offering a fresh model for Systematic Theology in our new century. We have with the Reformer a rich resource for doing Pastoral Theology, for meeting different people’s needs, an ecumenical approach to Christian faith since what is characteristic of most traditions of the Church is found in his thought. And in addition he has provided us not just with rich insights and images, but also guidance on the use of these insights, about for what purpose they are intended and might best address. Luther can help us get Systematic Theology out of the academy and into the pews and the streets, even on the net. And that reform in our present practices might just turn things around for the Western church in the twenty-frst century. Notes 1. For this pattern in Augustine, see my The Richness of Augustine: His Contextual & Pastoral Theology (Louisville, KY: Wetminister John Knox Press, 2005). 2. Gal. (1535), WA40I :415, 26/ LW26:265; Promodisp.Pall., WA39I :237, 17. 3. Haus., W213II:20007, 8/ CS6:115: “Ich will viel lieber hőren, dass man von mir sage, ich predige zu süss, und dass meine Predigt die Leute hindere an guten Wercken (wiewhohl meine Predigt solches nicht thut), denm dass ich den Glauben an Christum nicht predigen sollte, und wäre da seine Hülse noch Rath für die blőden geängsteten Gewissen.” 4. Matt., WA32:354, 8/ LW21:66: “Darumb ist das allein das gewissest wreck eines rechten Christen, wenn er Christum so preisset und predigt, das die leut solchs lernen, wie nichts und Christus alles ist.” 5. Much of this quote is found in p. 86, n.2. Gal. (1535), WA40I :131f., 22ff./ LW26:66: “Hoc me, inquit, consolatur, quod haec doctrina nostra gratiae totam gloriam et omnia soli Deo tribuit, hominibus nihil. Deo autem (id quod luce clarius est) nimium gloriae, bonitatis etc. attrubui non potest… Et verum est doctrinam Evangelii adimere hominibus omnem gloriam, sapientaim, iustitiam etc. et ista tribuere soli Creatori qui ex nihilo ominia facit. Multo autem tutius est tribuere nimium Deo, quam hominibus.” 6. Dict.Ps., WA3:648, 6/ LW11:144: “Quia laudare tantummodo deum non potest, nisi qui intelligit in se nihil esse laude dignum, sed omne quod est laudis, dei ex deo esse.”
338 M. Ellingsen 7. See Steven Hawking and Leonard Moldinow, The Grand Design (New York: Bantam Books, 2010), esp. pp. 8–9. 8. Kirchpost.E., W212:887, 46/ CS4/2:279: “Ist nun die Summa: Ich werde geniedriget oder erhőhoet, miss mich, wie du willst, reiss mich hierher oder dorthin, so fnde ich Christum da. Denn er hat alle Dinge in seinen Händen… Durum wenn er in meinem Herzen wohnt, so bleibt er Muth stehen; wo ich hinkomme und fahre, kann ich nicht verloren werden.”
© The Editor(s) (if applicable) and The Author(s) 2017 339 M. Ellingsen, Martin Luther’s Legacy, DOI 10.1057/978-1-137-58758-9 Charts Depicting the Patterns in Luther’s Contextual Use of Christian Concepts The Bible and Theological Method Doctrinal construal Context of use *Literal interpretation 1. Insistence on the infallibility of scripture Explaining the logic of Christian faith while polemicizing against criticisms of his position or defenders of tradition Describing how one becomes a Christian while polemicizing against Criticisms of his position 2. Merely concerned to subordinate reason to God’s word, using fgural interpretation but not concerned about whether the Bible is accurate in all details Exhorting faith Explaining the logic of Christian faith Exhortation to comfort Dialoguing with science and philosophy 3. Spirit-Letter distinction Engaged in polemics with critics Exhorting the Christian living or analyzing Christian feelings 4. Theology of the cross Engaged in polemics Offering comfort *Allegorical interpretation Apologetics, aiming at stressing faith’s compatibility with other disciplines Exhortation to Christian living Appendix
340 Appendix Law and Gospel Doctrinal construal Context of use *Law and Gospel radically opposed (No Third Use of the Law) Engaged in polemics * Law and Gospel correlated (No Third Use of the Law) Exhorting faith Explaining the logic of faith *Law and Gospel correlated (Third Use of Law affrmed) Exhortation to Christian living Offering comfort from despair Authority Doctrinal construal Context of use *Scripture alone Exhorting faith Defending grace alone *Scripture and tradition When making ecclesiastical decisions Describing the logic of faith Relating Reason and Faith Doctrinal construal Context of use *Continuity Exhorting faith Describing the logic of faith Exhortation to Christian living Apologetics *Dialectical relationship Polemics God Doctrinal construal Context of use *God’s wrath subordinated to his love Exhorting faith Describing the logic of faith *God as unambiguously loving Comforting despair *Divine wrath and diving love in dialectical tension Polemics Exhortation to Christian living
Appendix 341 Holy Spirit Doctrinal construal Context of use *All good is the work of the Spirit Refuting Pelagianism Explicating the logic of Christian faith *Spirit cooperates with us in doing good All other contexts Creation and Providence Doctrinal construal Context of use *Creation in 6 days Engaged in polemics Exhorting Christian living *As ongoing process Exhorting faith Explaining the logic of Christian faith. *All that happens in the world is a work of God Polemics with Pelagianism Refecting temptations or despair in the Christian life *God creates all that is good, but human beings or the devil have distorted some of this goodness Exhortation to faith Describing the logic of Christian faith Exhortation to Christian living Comforting despair Sin and Free Will Doctrinal construal Context of use *Sin identifed as concupiscence; in bondage to sin Polemics with Pelagianism Explaining the logic of Christian faith Exhorting faith *Concupiscence as merely the tinder of sin Comforting despair *External righteousness possible Exhortation to Christian living
342 Appendix Atonement Doctrinal construal Context of use *Classic view Exhortation to faith Explaining the logic of faith Comforting despair *Satisfaction theory Exhortation to Christian living Engaged in polemics *Moral infuence theory Exhortation to Christian living (esp. with concern about comforting) Justification Doctrinal construal Context of use *Justifcation by grace through Faith All contexts except narrow concerns with Christian living 1. Faith saves Exhortation to faith Exhortation to Christian living 2. Forensic justifcation Polemics with Pelagian works-righteousness. 3. As union with Christ Exhortation to faith Explaining logic of faith Comforting the despairing *Deifcation Exhortation to Christian living Comforting despair *By grace and works with need to exhortation to Christian living Prepare for grace Addressing despair Sanctification and the Christian Life Doctrinal construal Context of use *Christian as simultaneously saint and sinner Exhorting faith (often with [totus-totus] Pelagianism in view) Engaged in polemics with Pelagianism Comforting despair *Christian life is hidden Engaged in polemics with Pelagianism *Situational ethic, with no reference to Law as guide to Christian life Exhorting faith Explaining the logic of faith.
Appendix 343 Spontaneity of good works Exhorting faith Explaining the logic of faith Engaged in polemics with Pelagianism *Law as guide to Christian living (Third Use of the Law) Exhortation to Christian living Comforting despair *Posits the possibility of growth in grace (with perseverance in faith a mark of certainty of one’s salvation) Exhortation to Christian living Predestination and Faith Doctrinal construal Context of use *Predestination 1. Single predestination Explication of the logic of Christian faith Exhortation to faith Comforting despair 2. Unconditional double predestination Engaged in polemics with Pelagianism 3. Predestination based on foreknowledge Exhortation to Christian living 4. Hope all might be saved Comforting despair *Faith as a work Exhortation to faith Exhortation to Christian living Church Doctrinal construal Context of use *God’s work (through Word and Sacrament) Exhorting faith Explaining the logic of Christian faith *Church defned as the people (its members) Exhortation to Christian living Rejecting papal authority
344 Appendix Ministry Doctrinal construal Context of use *Objective view of the offce. Minister exercises authority over the laity Exhortation to faith Explication of the logic of faith *Supports apostolic succession and episcopal authority Addressing everyday life of the Church *Authority of the papacy affrmed Explicating the logic of faith *Ministry derived from the priesthood of all believers Exhortation to Christian living Polemics Sacraments Doctrinal construal Context of use *Real presence of Christ in the elements Almost all contexts *Symbolic view Apologetics in dialogue with this viewpoint. Less emphasis on Christ’s presence in the Sacraments when exhorting Christian life Eschatology Doctrinal construal Context of use *Realized Eschatology Expositing the logic of faith Engaged in polemics with critics *Future Eschatology 1. Believing soul departs for heaven Comforting despair 2. Some souls go to purgatory Exhorting Christian living 3. Soul sleep Exhortation to faith Social Ethics Doctrinal construal Context of use *Two-Kingdom ethic (natural law as norm for political judgments) Almost all contexts *Gospel norms the state (or at least the state protects the Church) Addressing political chaos
© The Editor(s) (if applicable) and The Author(s) 2017 345 M. Ellingsen, Martin Luther’s Legacy, DOI 10.1057/978-1-137-58758-9 Bizer, Ernst, 198 Bornkamm, Heinrich, 3, 12, 13, 56 Braun, Wilhelm, 52, 207 Brochmann, Caspar, 206 Bultmann, Rudolf, 147 C Chemnitz, Martin, 206 Christology Alexandrian Christology, 101, 107 descent into hell, 160, 161, 302 Resurrection, 28, 29, 97, 161, 231, 243 Church as Mother, 270, 290 Crane, Leif, 16 Creation, 10, 35, 81, 90, 112, 113, 119–122, 135, 137, 167, 176, 227, 241, 243, 274, 308 D Deifcation, 84, 103, 182, 235, 246 Dieter, Theodor, 16, 91 Dillenberger, John, 52, 207 A Adam, Alfred, 73, 119, 136, 137, 144, 183, 276 Africa(ns), 9, 27, 48, 101, 107, 177, 273, 317–319 Allegory, 24–26, 54, 56, 119 Althuas, Paul, 49 Angels, 84, 99, 120, 122, 244, 279 Animals, 120, 136, 302 Aquinas, Thomas, 7, 8, 16, 19, 55, 130, 196 Aristotle, 8, 9, 15, 17, 19, 22, 52, 314 Atonment Classic View, 127, 157, 158, 160 Satisfaction Theory, 157–160 Augustine, 1, 9, 15, 21, 23, 31, 85, 135, 169, 173, 177, 182, 200, 204, 307, 335 Aulen, Gustaf, 12, 161 B Bainton, Roland, 53, 207 Barth, Karl, 13, 50, 61 Bayer, Ernst, 198 Biel, Gabriel, 8, 16, 90, 154, 196 Index
346 Index H Harnack, Theodosius, 162 Heintze, Gerhard, 3 Helmer, Christine, 16 Hendrix, Scott, 53, 207, 277 Hering, Hermann, 52, 207 Hermeneutics (Theological Method; Scripture) narrative theology, 27, 32 Hoffman, Bengt, 53, 207 Holl, Karl, 52, 56, 62, 198, 207 Holy Spirit, 25, 26, 44, 78, 83, 85, 109–113, 169, 187, 190, 224, 226, 245, 270, 288, 317 Human nature, 37, 42, 84, 99, 101, 102, 181 I Indulgences, 1, 38, 170, 179, 228 Islam/Muslims, 317 J Joest, Wilfrid, 262 Judaism/Jews, 34, 71, 220, 316, 317, 330 Justifcation as union with christ, 225, 232 forensic view, 186, 207, 210 K Kolb, Robert, 11, 53, 56, 57, 91, 197 Kors, Allan, 132 Kostlin, Julius, 200, 203, 207 Kunst, Hermann, 326 L Language, 26, 28, 29, 31, 44, 47, 111, 121, 122, 136, 181, 182, 184, 187, 190 Dilthey, Wilhelm, 12 E Ebeling, Gerhard, 3, 12, 13, 62, 261 Elert, Werner, 3, 12, 13, 15, 51, 261 Erasmus, 23, 47, 49, 81, 122, 188, 189 Eschatology, 302, 303 heaven, 301, 302 purgatory, 300 Realized Eschatology, 299 soul sleep, 301, 305 universal salvation, 187, 191, 302 F Feuerbach, Ludwig, 61 Fisher, Robert, 286 Forde, Gerhard, 15, 51 Freedom, Christian, 21, 30, 37, 126, 143, 154, 182, 224, 225, 233, 236, 238, 241, 246, 317 G God gender of, 126 hiddenness of, 189, 236, 239 Trinity, 22, 26, 51, 84, 85, 101 Grace, 2, 6–9, 12, 20, 23, 24, 30, 31, 34–39, 42, 75, 76, 80, 85, 86, 109, 112, 113, 120–122, 136, 141–147, 161, 168–174, 176, 178–180, 182, 185, 186, 189, 190, 192, 193, 196, 217–219, 222–224, 226, 229, 231, 238–240, 244, 246, 287, 288, 290, 307, 314, 317, 335 Green, Lowell, 286 Gregory of Nyssa, 208 Gritsch, Eric, 12, 203
Index 347 Pope/Papacy, 21, 22, 172, 273, 290, 319 Predestination, 5, 48, 82, 122, 145, 160, 176, 187–191, 212, 214 Prenter, Regin, 12, 117, 181, 206 Providence, 8, 48, 80, 119, 121, 125, 143, 189, 212 Q Quantum Physics, 120 R Reason, 6–8, 16, 19–21, 23, 26–28, 37, 42–44, 46–49, 98–100, 102, 103, 113, 136, 138, 140, 177, 185, 193, 221, 231, 232, 289, 300, 308, 309, 319, 324, 335 Ritschl, Albrecht, 129, 161 Rosheim, Josel of, 316 S Sacraments, 7, 82, 122, 270, 274, 281, 287, 288, 292, 293, 322 Baptism, 22, 42, 51, 109, 139, 160, 175, 221, 227, 249, 270, 280, 287–290 Confession, 48, 146, 180, 197, 221, 224, 234, 287, 292, 293 Lord’s Supper, 192, 270, 287, 291 Saint-Blanc, Louis, 53 Sanctifcation, 6, 10, 25, 41, 98, 187, 192, 193, 198, 217, 218, 220, 239, 240, 246, 269, 283, 289, 291, 293, 335 growth in grace, 239, 240 hiddenness of Christian Life, 45–47, 82 Simul Iustus et Peccator, 233 Sinning Bravely, 240 Law-Gospel Dialectic, 40 Law, natural, 37, 41, 136, 309, 311, 314 Law, third use of, 7, 41, 112, 159, 233, 236, 238, 240, 244, 246, 272 Law, uses of, 40, 335 Lessing, Gotthold, 12 Lindberg, Carter, 13 Lommatzsch, Siegrieid, 52, 207 Lortz, Joseph, 16 Lowenthal, Marvin, 330 Lutheran-Catholic Dialogue, 286 M Mannermaa, Tuomo, 181, 206, 211 McGrath, Alister, 12, 15, 16, 69, 198, 200, 203 Melanchthon, Philip, 13, 286 Ministry, 6, 7, 29, 46, 83, 171, 271, 272, 279–283, 286 Moltmann, Jurgen, 58 Mysticism, 22, 23, 52, 53, 181, 183, 184, 207, 208, 220 O Obendiek, Harmannus, 132 Obermann, Heiko, 12, 132, 203, 207 Ockham, William of, 52 Otto, Rudolf, 52, 207 Ozment, Steven, 15 P Pelikan, Jaroslav, 3, 15, 73, 203, 275 Peura, Simon, 210 Philosophy, 6, 19, 20, 23, 28, 43, 49, 83, 111, 135 Pinomaa, Lennart, 92 Plato, 52, 319
348 Index Theory of everything, 336 Tillich, Paul, 12, 74, 90 Time, 1, 4, 6, 10, 20, 22, 23, 27, 40, 46, 48, 75, 80, 84, 102, 126, 139, 142, 143, 161, 170, 171, 182, 187, 218, 220, 222, 234, 238, 245, 269, 283, 290 Tower Experience, 1, 12, 144, 172, 181 Troeltsch, Ernst, 12 V von Hofmann, J.C.K., 50 von Loewenich, Walther, 53, 69, 129, 203, 207 W Wengert, Timothy, 13, 53, 207, 208 Witches, 158, 300 Wittgenstein, Ludwig, 28, 59 Wolf, Ernst, 326 Z Zumkeller, Adolar, 15 spontaneity of, 112, 113, 228, 232 Satan, 51, 124, 125, 127, 145, 158, 163, 235, 331 Schaff, Philip, vii Schleiermacher, Friedrich, 90 Schwarz, Hans, 11, 60 Sin Bondage of the Will, 127, 137, 138, 143, 145, 237 Concupiscence, 139, 143 Social Ethics economics, 123 homosexuality, 274, 319, 320 poverty, concern about, 227 slavery, 317, 318 women’s equality, 318, 321, 322 Spitz, Lewis, 50, 203 Staupitz, Johann von, 1, 22, 30, 336 Suffering, 42, 44–46, 85, 100, 109, 124, 127, 138, 158, 161, 168, 170, 209, 220, 221, 230, 239, 246, 302 T Tauler, Johannes, 207, 208 Theology of the Cross, 12, 21, 34, 39, 41, 45, 47–49, 53, 69, 81, 227, 335