Luther’s Theological Method of Conflict and Distinction

Luther’s method of theology is that of Scriptural interpretation. Erasmus complains that Scripture is obscure, an authoritative tradition is needed to interpret it. Luther confirms both the external and internal clarity of Scripture itself: “External clarity” is guaranteed by the public proclamation of God’s word; the natural meaning of the “text published to the entire world” is found in the very letter of Scripture. “Internal clarity” guarantees that the same Holy Spirit who inspired the canonical authors “internally moves” the hearer of the word granting him/her participation in Christological grace. The Spirit-inspired word is an efficient carrier of Trinitarian grace that changes its hearers. In contrast to the skeptical view of Erasmus, Luther uses the assertive propositions of Scripture as a means of assuring theocentric salvation. Because of its double clarity, “Scripture alone,” sola Scriptura, is a sufficient norm for the truth of the gospel. Another central feature of Luther’s theological method in The Bondage of the Will is his view of the conflict between the opposing transcendental powers which fight over the control of the human beings: the Triune God’s goodness, love, and grace against unfaith, sin, and Satan. Only God’s Spirit can liberate the sinner from captivity by unfaith and evil. Erasmusnever mentions God’s Spirit when discussing grace, and there is no mention of Satan in his treatise. Moreover, the distinction between the “things below oneself” and the “things above oneself” is crucial for Luther’s understanding of law and gospel; Erasmus makes no distinction between the two realms.

Paul’s view of the law in Romans and the Ethiopian Orthodox Tewahido Church’s (EOTC) use of the law as həgga ləbbunā, “həgga Orit” and “həgga wangle”

The EOTC’s view of the law of God as Həgga Ləbbunā (the law of heart), “Həgga Orit” (the law of Moses) and “Həgga Wangel” (the law of gospel) could be related to Paul’s view of the law in Romans as the law of Conscience, Torah and the law of the Spirit of life. The three expressions of the EOTC’s view of the law can be mapped with Paul’s view of the law as unwritten law of God (2:14–16), Torah (2:17–29) and the law of the Spirit of life (8:2–4) in Romans. The EOTC’s view of the law as “Həgga Ləbbunā” could shed light to better understand Paul’s view of the law as unwritten law given to all humanity (Rom. 2:12–14). Besides, “Həgga Orit” helps to better understand the law of Moses given to Israel with its universal implication because the Ethiopic tradition claims that Ethiopians have received the Torah through the Queen of Sheba. Further, “Həgga Wangel” helps to better understand the continuity between the Torah and the Gospel because the Ethiopic tradition understands that the law of Gospel is a continuation of the Mosaic law rather than making an antithesis of law and Gospel. Therefore, the EOTC’s view of the law contributes to better understand Paul’s view of the law as an alternative reading from the tradition of Ethiopic perspective.

Interrelation between Law and Gospel in the system of social-ethic doctrine of the Polish Brethren

This paper explores the issue of correlation between the Law and the Gospel in the controversy of Polish brethren on social-ethical topics. The debating sides built their argumentation on varying understanding of the Holy Scripture texts in the forming of moral codex of “the proper Christians”. The radical side was determined that the proper Christian cannot be a part of peccable social order, based on the violent standards of Old Testament’s Law (Dekalog). The other, conservative one, believed that the Old Testament’s Law was not canceled by the Gospel, but was conversely fulfilled and explained by the Christ. Therefore, the proper Christian does have place in the actual social life, and also can be a magistrate, judge or soldier. The polemic between Polish brethren is based on intellectual heritage of West-European Reformation. It was inspired by the reception of anabaptism and its theological doctrine of non-resistance and “isolation from evil”. The religious arguments of the sides may be considered as a repercussion of antinomian controversy (at one time initiated by German reformers Ph. Melanchthon and J. Agricola).

Do This in Remembrance of Me Online? Irenic and Elenctic Normativity in Liturgical Studies

The authors of this article, two liturgical scholars and a scholar in dogmatics, engaged in a public discussion of whether or not a Holy Communion should be celebrated online. Speaking about the case afterwards, they found that both the discourse of liturgical studies and of dogmatics introduced comparable normative elements. Barnard and Klomp in liturgical studies speak with Ronald Grimes of ‘ritual criticism’ and with Roy Rappaport of ‘The True Words’ as benchmarks that are established by religions in the infinite field of meanings of the rite. Wisse speaks on the basis of the originally Lutheran distinction of Law and Gospel of therapeutic or irenic and elenctic normativity. The authors advocate this distinction as an instrument that opens the way for a discussion about the mystery of life and of the sacraments.

Word Made Image

During the formative decades of the Reformation, Lucas Cranach filled sacred places with evangelical art distinctively grounded in biblicism. He and his workshop (including Lucas Cranach the Younger) were innovators in all the key areas of art production: the publication of the new Bibles, the invention of biblical imagery for the new theology (motifs including Law and Gospel, Christ blessing the children, Christ and the adulteress, and Crucifixion with the centurion), the reformation of the retable altar (including the first and most influential Protestant altarpieces), and the portrayal of the electors of Saxony as guardians of the new church and the promotion of Luther and Melanchthon as biblical authorities. From the perspective of traditional Christian art, their images often owed as much to a spirit of renovation as to the zeal of revolution. In opposition to iconoclastic Protestants, Cranach consistently demonstrates the vitality of visual biblical art as an evangelizing medium and as a theological discourse.

Law and Gospel Order: resolving commercial disputes in colonial Philadelphia

Trade in the early modern Atlantic grew a great deal. While acknowledging that this growth had important economic, social and cultural consequences, scholars have yet to fully explain its causes. This paper argues that formal religious institutions were key. Based on records from colonial Philadelphia, it shows how the Quaker meeting created a legal forum to resolve commercial disputes. The meeting enforced its verdicts by gathering and disseminating information about disputes locally and across the Atlantic world through the Society of Friends’ formal organisation of meetings. Thereby, it re-enforced reputation mechanisms, facilitating the expansion of Philadelphia's trade.

PANEL ON PUBLIC THEOLOGY

1. How Is Your Position Fitted To Address The Problems Of Public Theology? 2. Does Natural Theology Have A Contribution To Make To Public Theology? 3. How Do You Conceive Of Law And Gospel In Relation To Social Issues? 4. What Is The Role Of Common Grace In The Present Secular Situation In The West? 5. What Would Be The Best Outcome Of The Present Secularization Other Than Christ’s Return? 6. From Your Point Of View, What Is The Major Problem With Other Positions? KEYWORDS: