Law, Gospel and practice

 Introduction
 

According to Luther, correctly distinguishing between Law and Gospel alone could confer the title of doctor upon anyone who achieved it.[1] This hyperbole from the reformer highlights the difficulty inherent in the subject. Schlink asserts that, “...only in the resurrection in Jesus Christ will the distinction between law and gospel come to an end, and the antithesis of law and gospel will reach its definitive conclusion.” [2] Nonetheless, the Lutheran Confessions delve into the topic because the reformers recognized its importance and the need to establish foundations and guidelines for the correct distinction and application of Law and Gospel in preaching and pastoral work. This article, based on Donald Thompson's "The Formula of Concord: Article V – of the Law and the Gospel" and Edmund Schlink's "Theology of the Lutheran Confessions," presents historical, doctrinal, exegetical, and practical aspects of Law and Gospel from a Lutheran perspective.

 

1. Historical Aspects of Article V
 
Article V of the Formula of Concord primarily addresses the opposition to Antinomianism by the Philippists and John Agricola. Antinomians claimed that Christians are no longer subject to the Law, only to the Gospel, which condemns sin and proclaims salvation through Jesus. Agricola's phrases, such as "The Law belongs to the courtroom" and "True repentance is obtained not by the law, but by the Gospel," underscore this view.  [3] In 1536, Luther firmly but evangelically disciplined this belief, initiating a series of debates against Antinomianism. Although Agricola retreated, he secretly resumed his attacks later.

Thompson notes, “Although Agricola was diabolical, he was nonetheless not stupid.” [4] When accused by the local elector, he fled to Berlin but continued teaching Antinomianism until his death in 1566. Agricola's theses diminished the Law's power and leaned towards synergism. Eugene Klug argues that failing to correctly distinguish between Law and Gospel also leads to errors in other doctrines, such as Free Will and Sanctification.[5]

Another group the Formula of Concord opposes are the Philippists, followers of Philip Melanchthon, who claimed that the Gospel alone brings repentance and forgiveness of sins, rendering the Law unnecessary for this purpose. While Luther was alive, Melanchthon was more restrained but later frequently erred, suggesting that the Gospel in its narrow sense should also be preached for repentance, not the Law.

 

2. Schlink and the Content of Law and Gospel

In chapters III and IV of his book, Schlink lays out the Lutheran view of Law and Gospel, [6] highlighting the following points:

1. The Law of God includes the Ten Commandments as found in Scripture. The Law is correctly understood only when we know the Gospel, the work of Christ. Therefore, rediscovering the Gospel also means rediscovering God's Law.
2. In the corrupt man, God's Law produces only rebellion, works of righteousness, or despair. The sinner cannot obey God's Law. The corrupt man's response to the Law's revelation is threefold:
   • Some hate the Law because it forbids what they desire and commands what they dislike, thus acting against the Law even more.
   • Others become blind and presumptuous, thinking they can uphold the Law by their own strength, leading to hypocrisy and false sanctity.
   • The primary function of the Law is to reveal original sin and show how deeply corrupt human nature has become, causing the sinner's despair in his sin. God's Law accuses, judges, condemns, and punishes but does not help.
3. Through the Law, God reveals His terrifying wrath against the sinner.
4. Only the Son of God became man, rendered complete obedience under the Law, and died on the cross, thus bearing divine wrath.
5. By His suffering and death, Jesus Christ atoned for all sins and appeased God's wrath. Jesus is the mediator, priest, and sacrifice, the sole reconciler and intercessor before God.
6. For reconciliation, the sinner's response is to insult Christ's honor through works of the Law. The sinner cannot know what benefits his well-being.
7. God declares the sinner righteous because of Christ, apart from the Law, by grace. God forgives sins not due to human merits, which are non-existent, but only because of Christ’s merit, by grace alone.
8. The sinner is justified without works of the Law, by faith alone.
9. Whoever believes is free from the Law. Faith is the work of the Holy Spirit, freeing the believer through Christ.
10. The Gospel is the word of forgiveness through which God justifies the sinner because of Christ. The Gospel is the message of Christ’s work, the certainty of forgiveness, the means by which faith is created, and the power that transforms the old self into new obedience.

From chapter IV of Schlink's work, we note the following affirmations:

1. Faith is not just an act of receiving but also a renewing power in the heart and cannot coexist with sin. Justification is not only the imputation of Christ's work but also cannot exist without new obedience.
2. Regeneration is the renewal of the heart towards a free decision of the will in favor of God's Law. The regenerated man is in the Law, not under the Law.
3. New obedience consists of good works in accordance with God's Law, not as a work of the Law but as the fruit of the Holy Spirit.
4. Justification does not occur because of new obedience.
5. Although Law is revealed in the Gospel and vice versa, Law and Gospel must be distinguished. Man is simultaneously subject to two proclamations from God: the Law and the Gospel. God demands everything but also gives everything.
6. The Word of God is, strictly speaking, the Gospel. The Word of God and the Gospel are interchangeable terms, whereas the Law is never equated with the Word of God.[7]

Practical Applications for Pastoral Work

Thompson offers practical guidance for using Law and Gospel in pastoral practice:

"The Formula of Concord reminds readers that almost all other areas of doctrine will be affected if the correct distinction between Law and Gospel is not maintained... One cannot clearly divide Law and Gospel unless one knows what Law and Gospel are."

Thompson notes that, for Walther, there are five indicators for knowing when the Gospel should be used in its strict sense:

1. When the Gospel is contrasted with the Law (e.g., Ephesians 2:14-17).
2. When the Gospel is presented as the teaching peculiar to Christ.
3. When poor sinners are mentioned as the subjects to whom the Gospel is addressed (e.g., Matthew 11:5).
4. When forgiveness of sins, righteousness, and salvation by grace are mentioned as effects of the Gospel (e.g., Romans 1:16).
5. When faith is mentioned as correlating with the Gospel (e.g., Mark 1:15). [8]

The distinction between Law and Gospel is crucial for pastoral work. Confusing them results in significant errors, depriving Christians of true consolation and diminishing the brilliance of God's love. It turns the unbreakable hope in Christ into a fragile thread.[9] Thus, only when this distinction is correctly made can the light of God's Word shine clearly. If a person does not recognize their lost state, they will not see Christ as Savior or appreciate His sacrifice for sin. Without sin, there is no need for redemption. The Word then becomes merely a guide for Christian life, and Jesus becomes just a good example of love and perseverance in difficult times.[10]

Even today, Philippist tendencies can be found in the proclamation of the Word, manifesting when Christ's death and resurrection, love, and care are preached without the Law's hammer that shatters human pride and shows the need for the saving Gospel. The recipient may only follow a moral example and strive to remain upright, losing awareness of sin and total dependence on the Savior.

In pastoral counselling, without Law and Gospel, solutions address symptoms rather than causes. [11] Conversations, accompaniment, and treatment relate to palliatives but rarely reach the essence – sin and the need for forgiveness and new life. Thompson warns against referring people in need of counselling to specialists who do not use Law and Gospel. According to H. Curtis Lyon, such counsellors might uncover guilt but may only lead the person to believe they shouldn't feel it.[12]

A misconception pastoral counsellors may have is thinking that suffering and pain mean the Law has done its work. The Law is still needed to point out error and direct to Christ. Thompson cites Pieper, noting that some pastors try to govern only with the Gospel, neither punishing nor excommunicating anyone, which is not evangelical but a denial of truth.[13]

Another important aspect of the Formula of Concord is the specification and clarification of terms. Walther emphasizes that failing to define terms clearly is a significant error, even for a preacher with correct faith. [14] Thompson highlights the importance of defining terms in the broad and narrow senses of both Law and Gospel, and even in other areas like Church, Ministry, and Growth. Clarity prevents disputes and conflicts within the Church.

Conclusion

In conclusion, Thompson encourages:  "Let us, therefore, search the Scriptures. Let the Law convict us of sin. Let God's Gospel assure us of our forgiveness. Let us be filled with patient love for one another that flows from Christ’s patient love for us. When necessary, out of love for Christ and His precious Law and Gospel, let us reject error. In all this, may God unite us so that, rightly dividing the word of truth and carefully distinguishing Law and Gospel, we can comfort, encourage, and correct one another and the sheep entrusted to our special care."[15]

These reflections form the basis for handling Law and Gospel in the Lutheran Church. However, in theological-pastoral practice, ongoing debate and reflection are always possible. The ultimate goal of proclaiming Law and Gospel is to communicate as precisely as possible so the recipient identifies, receives, and believes the correctly preached message.

 

Rev. Lucas André Albrecht

 

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[1]WALTHER, CFW Lei e Evangelho . Porto Alegre: Concordia, 1998, p.8.

[2]SCHLINK, Edmund. Teologia das Confissões Luteranas , p. 105

[3]THOMPSON, Donald. The Formula of Concord: Article V – Of the Law and the Gospel . Metro-North Pastoral Conference, Milwaukee, WI, September 18, 1995, p.2

[4]THOMPSON, Donald. Ibid, p.3

[5]KLUG Eugene & STAHLKE, Otto apud THOMPSON, D. Ibid., p.3

[6]SCHLINK, Edmund. Theology of Confissões Luteranas . Seminario Concordia, trans . Heidelberg, 1960. All the stories that follow in chapter 2 are a summary of Schlink 's argument.

[7]THOMPSON, Donald. Ibid, p.5

[8] WALTHER, CFW apud THOMPSON, Donald. Ibid, p.6

[9]THOMPSON, Donald. Ibid, p.7

[10]THOMPSON, Donald. Ibid, p.7

[11]THOMPSON, Donald. Ibid, p.9

[12]CURTYS LYON apud THOMPSON, Ibid, p.9

[13]PIEPER, August apud THOMPSON, Ibid, p.11

[14]WALTHER apud THOMPSON, Ibid, p.13

[15]THOMPSON, Donald. Ibid , p.13