Alister McGrath continues his glowing epitome of Luther’s thought: “Whereas worldly wisdom deals with visible things—and hence can call upon the evidence of sense-perception in support of its conclusions—faith is denied this possibility” (p. 168). It is surely no wonder that “an earlier generation of theologians detected a hidden neo-Platonism behind Luther’s statements on faith” (p. 168), for although this opinion “is no longer taken seriously,” the ill effects of such an easily detected similarity played themselves out regardless. Luther was moving toward the shoals of a Platonic-like cosmic, or at least experiential, dualism of perennially vicious tendency. All these dangers can be traced back to Luther’s hyper-cross-centered purblindness concerning the resurrection of the Lord Jesus Christ. For indeed, God’s justice and power and glory were invisible at the Cross, and for a very good reason: they were not there, nor were they “hidden” behind it; they were simply in strategic abeyance for a couple of days…for Heaven’s sake! For how could God the Father reveal His redemptive, liberating, rescuing, saving power and glory unless He had a sufficiently provocative occasion—a worthy victim of Satan’s supreme injustice? But this set-up, clearly (?), had nothing to do with a God negligent of His covenanted duties to save the upright, instead hiding from public view in order to make His ultimate intentions (“secret will”) mysterious and arouse phobic awe. No. He was merely waiting—a delay that Psalmists often reported, and usually with frustration, yet with evident faith, which, after all, is the pedagogic function of such divine temporizing. God was certainly taking His own precious time…yet what a worthwhile outcome! Luther need not have acquiesced in any sentiment even vaguely resembling Platonic dualism had he further probed Paul’s Gospel…or John’s, who brought Mary, Martha, and Lazarus to the witness stand.
It must strike us ironic that it was Martin Luther’s own “reason” which, to be sure, did confuse his comprehension of the Gospel so as to spin out a radically wayward theologia crucis, step by treacherous step. This must stand as one of the most tragic mistakes of the Protestant Reformation since it lies at the very heart and soul of the movement and was so needless. Everything else turns on one’s doctrine of God, especially why and how He saves human beings from Satan and sin and evil and death. So, indeed, as McGrath observes, Luther’s Christology is the focal point of his early doctrine of faith, but a cross-centered dualism of visible vs. invisible realms is a dualism nonetheless, and a pernicious one at that. A better integrated comprehension of Christ’s resurrection would have ironed out his bumpy, wrinkled doctrine nice and smooth and straight. (At last, on p. 169, McGrath mentions Christ’s resurrection for the first time!)
Not surprisingly, Luther started resorting to the language of mysticism to help explain his experience. The Anfechtung that afflicted him in the wake of the absconding (!) of the resurrectionary explanation for the Cross (that is, Paul’s authentic “Word of the Cross,” finally elaborated at length, in full view, in I Corinthians 15) compelled and prodded him toward the obscurity of medieval mystics. (To be fair, John Tauler, Luther’s favorite, was arguably the most edifying of these; at the very dawn of the Reformation, Luther republished the Theologia Germanica, a mystical devotional treatise usually attributed to Tauler.)
The descent did not halt there. The further uncertainties of predestination invaded his mind like a pack of demons storming a clean, empty house (see p. 172). Luther invoked this Pandora’s box in his treatise against Erasmus, Of the Bondage of the Will. All these dark forces began to pile up on him in the absence of apostolic, resurrectionary certainty and were aggravated by his general disdain for early Christian authors, who showed so little acquaintance with his gospel.
The attempt at a “theologia crucis” is a grim, five-centuries-long exhibit of the decline that must ensue when the theological centrality of Christ’s resurrection—the vibrant, pulsing, vitalizing, joy-filled heartbeat of the apostolic Gospel and pre-Nicene Christian authors—is neglected and de facto negated. Christ’s resurrection, triggered from on high by the wrongful shedding of his sinless blood, must again be honored, as in apostolic days of old, if a worthier restoration of the New Testament faith and ethos is to be achieved. May the God who raised Jesus from the dead grant us to grasp again in a profound and pervasive way “the grace of the Resurrection.” May this become the pulse, the heartbeat, the drumbeat of a New Reformation to come.
August 19-23, 25-26, November 10-11, 22-25, 27-29, December 1, 6-9, 2013, February 2, 2014
© 2013, 2014 Ronald L. Roper