In Christianity, theological language must be understood against the background of the multifaceted semantic field of Logos. “Logos” (as “word” and as “linguistic reason”) is used in multiple contexts: (1) Trinitarian theological (John 1:1); (2) creation (Gen. 1:3) and revelation-theological (Jesus Christ “the Word of God” [ὁ λόγος τοῦ θεοῦ]: Rev. 19:13); and (3) soteriological-eschatological (“Word of Life,” 1 John 1:1). These references are mediated through the philosophy of language’s concept of “translation” (Johann Georg Hamann) and the idea of divine condescension into human language.
In Luther, religious language as the language of the Bible is to be understood on the one hand by its character as a living address to humankind and on the other as an immediate confession of the believer in spontaneous reaction to it. In biblical language, the Word of God, conveyed in human terms, comes closer to us than we do to our own selves and transforms our earthly existence to the goal of everlasting life.
Theological language is intellectual interpretation and conceptual reflection on religious language with a theoretical aim—in other words, its intent is to reach an agreement about itself under the conditions of the overall context; it concerns the truth of religious language and texts.
Because Luther—linguistically aware to the highest degree—recognized the specific distinctiveness of biblical language, and of New Testament language in particular, his writings contain an abundance of differentiated reflections on the state of appropriate theological language. The Word of God in our human language requires theology to have a “different” or “new” logic (and philosophy) in its articles of faith. All traditional philosophical terms and logical forms of judgment and conclusion must be “translated” into Christianity—even, for example, the concept of the human being and of the Word itself.
In particular, the unity of God and man in Christ compels a new sort of language or way of thinking. The imaginative form of spatial prepositions (such as “in”) must be rethought in determinate negation. In God, opposites coincide.
Because God’s Word is directed against the self-conception of the sinner before God, it comes to humankind essentially in the twin linguistic structure of “Law” and “Gospel”; these categories also define theological language in a specifically Reformation sense.
New Testament language, in its fundamentals, is eschatologically oriented. Hence, categories such as “substance” or “essence” (essentia) must be rephrased on the condition that nothing has already been defined, and everything is still developing. Luther undertook this with an eschatology of the Word of God.
As Luther shows in the case of Jesus’ words at the Last Supper, “This is my body …,” the new logic is a genuinely linguistic logic, or rather thinking from language. Traditional (formal) logic replaces the logic of real language with an artificial model.
Finally, Luther also reflects on the linguistic status of the word “God” as a grammatical subject. Here, too, he wants the word “God” to be comprehended as a fluid substance, understanding it essentially as a verb—as a linguistic expression of movement—thus embodying the Reformation idea of “for me” (pro me).
Ultimately, it is always about the important role of two linguistic aspects in theological language: grammar on the one hand, which should receive fundamental attention, and linguistic usage (usus loquendi) on the other, the comprehension of which is also crucial. Thus, Luther’s understanding of theological language could be summarized in this statement: theology, understood linguistically, is a grammar of the language of the sacred scriptures.
The text form of LXX Genesis 28:12 by Philo of Alexandria and in the Jesus-Logion of John 1:51
