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Apology (Part 7): Reply to the Arguments of the Adversaries

© John L. Hoh, Jr.

Lutherans have historically sought to place Law and Gospel in their proper places in the Christian's life. C. F. W. Walther delivered a series of seminary lectures on the topic (thankfully his students kept copious notes and had the lectures published so that we can read them today. Read Walther's The Proper Distinction Between Law and Gospel for an understanding of these two major doctrines). Luther himself stated that the person who could properly divide Law and Gospel ought be considered Doctors of Theology. You see, we often mix the two. A new Christian is told he must act a certain way as a Christian. Trouble is, we often still struggle with our sins. Thus, a weakness that needs to be handled with the Gospel is often treated as an offense hammered with the Law.

The Law shows us our sins. Yes, sometimes Christians need to have the Law stare them in the face. Lutheran sermons often start with the Law to show the congregation no one is without sin. We need to see that our "sinner saint" status is still in effect. Our actions, thoughts, and words still make us sinners. The Gospel tells us that Christ's blood washes away sins and makes us saints in God's eyes.

As parents we also often mangle Law and Gospel. When you tell your child, "Jesus doesn't like people who do that," we are contaminating the precept that God loves the sinner but hates the sin. When we tell our children that Santa won't give them presents if they are naughty, we corrupt the Gospel of the Christmas message-God became man to live and die in our place and give us full and free salvation with no strings attached.

Read then as Melanchthon address his adversaries on this subject.

Now, when the grounds of this case have been understood, namely, the distinction between the Law and the promises, or the Gospel, it will be easy to resolve the objections of the adversaries. For they cite passages concerning the Law and works, and omit passages concerning the promises. But a reply can once for all be made to all opinions concerning the Law, namely, that the Law cannot be observed without Christ, and that if civil works are wrought without Christ, they do not please God. [God is not pleased with the person.] Wherefore, when works are commended, it is necessary to add that faith is required, that they are commended on account of faith, that they are the fruits and testimonies of faith. [This our doctrine is, indeed, plain; it need not fear the light, and may be held against the Holy Scriptures. We have also clearly and correctly presented it here, if any will receive instruction and not knowingly deny the truth. For rightly to understand the benefit of Christ and the great treasure of the Gospel (which Paul extols so greatly), we must separate, on the one hand, the promise of God and the grace that is offered, and, on the other hand the Law, as far as the heavens are from the earth. In shaky matters many explanations are needed, but in a good matter one or two thoroughgoing explanations dissolve all objections which men think they can raise.] Ambiguous and dangerous cases produce many and various solutions. For the judgment of the ancient poet is true: