Chapter Eight: Distortions: The Church-Historical Pedigree
S.1. Preamble
Invoking Luther does not make his reading correct (p247) Paradoxically the Reformation rejected claims made simply on authority; Campbell's claim for complexity (p248). Consequences: the use of "Lutheran" should be dropped; Luther had concerns outside JT to consider; attacks on 'Lutheranism' are inflammatory; the Reformation legacy is not at stake; reversal is unhelpful where Luther was contradictory (p249); reorienting Luther does not solve the problem.
S.2. Justification and Protestantism in Positive Relation
2.1 Luther: Luther launched J based on Paul into the tradition (p250). Luther's 1515 position (p251-2); confirmed Heidelberg 1518; 1520 Exsurge Domine and 3 tracts (p253); The Freedom of a Christian: faith is combined with promise not the Commandments which are merely illustrative of our sinfulness; so J had been launched. 1531 Galatians commentary conforms J: the law is the hammer that crushes the presumption of righteousness and a preparation for Grace (p254); the law is a constant reminder to the sinner; a Christian is above law and sin (p255). Schmalcald 1536 (p256). J not obvious in Medieval writing and seems allied to Luther's biography (p257).
2.2 Melanchthon: Loci Communes Theolgicici 1521 reflects Luther.
Excursus: Melanchthon's Commentary on Romans (p258): Commentary on J summarised (p259). Augsburg Confession 1530 (p260).
2.3 Calvin: Institutes (p261) like Luther but J is a "fiction" and sanctification is never complete (p262); further elaboration (p263).
S.3. Justification and Protestantism in Negative Relation
3.1 Luther (p264) Luther can be explained more broadly, emphasising an intimate relationship with God (p265). In other places, from his earliest work, Luther doubts any human capacity, contradicting J P1; a commitment to election which reverses the active human and passive God; personal transformation brought about by the Spirit also in tension with JT (p266); Freedom of a Christian Man passage on the soul uniting with Christ as a bride: "Christ and the soul become one flesh" (p267); Luther always deeply concerned with sinful behaviour and scholastic optimism: (p268) we "war with law" not of ourselves but the Holy Spirit; Sanctification and pneumatology follow J to account for ethical transformation; child baptism; so he combines J with an intense ethical commitment (p269). Luther seems not to have seen the contradictions.
3.2 Calvin (p270): J, total human depravity outside Christ, election, regeneration by the Spirit (p271); acting through Satan God hardens the reprobate. Faith and J specifically subordinated to election (p272); J is a consequence of election (p273); faith subordinated to the working of the Spirit (p274); Calvin's negativity subsumes faith (p275); summary: Calvin's view of depravity, election and regeneration through the Spirit in tension with J. Both Luther and Calvin not unambiguously committed to J (p276).
3.3 Subsequent Protestantism: J and Election and other conflicting issues.
S.4 Augustine and the Pre-Reformation Period
Stendahl: inappropriate projection of Augustinian, Lutheran and anachronistic Freudian introspection onto Paul (p277). Augustine's radical pessimism and radical "elective" grace (p278); human capacity and election inverse (p279); Augustine only an antecedent of J, moving from it to depravity and election (p281). Stendahl qualified; Confessions not autobiography (p281); Augustine part of the solution not the problem (p282).