The Law and Gospel Distinction (Formula of Concord Article V)
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- Опубликовано: 6 июн 2024
- Our website: www.justandsinner.org
This is the fifth video in our series on the Formula of Concord. In this video, I discuss the distinction between law and gospel in light of the reformation and current debates.
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Amen
Also listen to Issues Etc’s 18 part series on Walther’s work “the proper distinction between law and Gospel.” Beautiful work and I’m not ashamed to say it’s made me cry from both conviction and joy in the word.
Wonderful! I'm still to watch, but wanted to support and show appreciation. Love the subject, love the Law-Gospel distinction, love the Gospel.
Great episode, very thankful for another clear explanation and defense of the law and gospel distinction. I am Dutch Reformed but I find there is agreement on this issue between us and the Lutherans, and I’m thankful to have my Lutheran brothers and sisters fighting for this vital distinction, especially since it’s been ignored and broken in the theology of those like Paul Washer and MacArthur (as you mentioned).
Could you please talk about "free grace theology"? It is related to this topic.
antinomianism?
The Law/Gospel Distinction as the Bible understands it literally saved my life. Repentance and the forgiveness of sins is where it's at!
Justification by faith alone doesn’t make sense without the Law-Gospel distinction. As a lifelong Protestant, I’ve only found this clearly taught in the Lutheran church.
Great video about one of my favorite topics! If I can come with a suggestion, you recently uploaded a video of a sermon you did, 'Traditions of Men' which I loved, it would be great if you could upload another sermon where you (like you talk about in this video) go a bit heavier on the law.
Many of us (including myself, even though I adore my priests) go to a church that doesn't often talk about the law at any length, so for someone who hopes by the grace of God to get ordained some day, that would be an incredible resource!
That you Crossbearer?
Brother, you should appear in some debates with denominational churches. I have seen many Protestant pastors speak very fluently in front of the camera
It's interesting Paul Washer always comes up as an example of a pastor who crushes someone's faith. My experience with him was totally the opposite. I grew up in church, knew the Bible, but later became apathetic about my faith. When I realized how lost I was becoming and decided to return to faith I felt a lot of despair because everyone I was listening to for guidance just gave me the same empty "free grace" or Ted Talk style gospel as I had heard my whole life in church preaching. It wasn't until Paul Washers sermons really convicted me of my Luke-warm attitude towards the grace of God in Christ that I begged God for forgiveness and the strength to apply my faith into living practice through the Holy Spirit. Several years later now I don't need to hear the Paul Washer types anymore but he is a necessary voice for the Luke warm believer. Eventually everyone has to get off the fence when it comes to God.
Do you think seminarians and pastors in training should preach? What about elders in the absence of a pastor?
I would like to be corrected if I’m wrong about this, but I find Law and Gospel as the source of God’s joy. In Nehemiah where it says the Joy of the Lord is my strength, the context is when people were cut to their heart for their sins and this was God forgiving them for their sins.
I looked up where God is joyful and it’s when people obey God’s commandments but it is also when people are forgiven (the angel’s of heaven rejoice when a sinner repents Luke 15:10). This gives a rich meaning to the joy of the Lord is my strength.
Jordan Cooper out of context 50:08
HAHAHAHAHAHHA BRUH
Would it be accurate to say that Lutheranism is a system of "repent and believe", where Law is preached to bring repentance (and to "remember one's baptism" as an objective confirmation of repentance/absolution), and then Gospel is preached to prepare for the Eucharist (where the receipt of the body and blood is objective confirmation of faith/justification)?
The Law brings conviction of sin and repentance, but only the Gospel gives regeneration and faith. Both Absolution and Communion are Gospel. Remembering one’s Baptism is also Gospel.
I'd commend the Reformed Catholic/Anglican paradigm of the law and the gospel over this. On the one hand, we'd agree with you that the one who is struggling with sin and repentant does not need to hear, "try harder!" but "you're forgiven in Christ." Amen! We'd also agree that the one who is lazy or ambivalent about sin needs to hear "repent or perish." So perhaps on one level, this is just a theological difference as the pastoral practice can be similar. However, I think theologically, the law-gospel dialectic is an unhelpful way to understand this.
We are saved *through* sanctification, St. Paul tells us. Works are the *basis* of our final justification on the last day, per Matthew 25 and Romans 2. The good news of the Gospel is not *just* the good news of pardon (though it includes this), but the good news of *deification*. Not pardon alone, but participation. Not "Christ died for you" alone, but "Christ died to incorporate you into the triune life in his resurrection, to make you a beam of the Father's light, life, and love." In justification, you have the forgiveness of sins, adoption, and thus the title to eternal life. In Spirit wrought sanctification, you come into possession of that title. Per Turretin:
Works can be considered in three ways: either with reference to justification or sanctification or glorification. They are related to justification not antecedently, efficiently and meritoriously, but consequently and declaratively. They are related to sanctification constitutively because they constitute and promote it. They are related to glorification antecedently and ordinatively because they are related to it as the means to the end. (XVII.iii.14)
I get the sense that this shapes a different kind of relation to God. The goal of the Christian life is not to go deeper in my justification. The point of the Christian life is deification--the journey ever into the life of God. *This* is what Christ bought for us. And so the Christian life ought to be a fundamental orientation towards holiness--towards ever deepening into the life of God through Jesus Christ.
I think you are watching a video that is parsing out the dividing line between law and Gospel and confusing it the entirety of the Lutheran view of the Gospel. Surely in a video on a dividing line, it's to be expected that we look closely at the boundaries of two things rather than a rounded view of the entirety of any one thing.
@@anglicanaesthetics I'm a little confused, Lutherans say we are justified in Christ, that Christ and His Divine Righteousness is what justifies us. Going deeper into that is deeper into the life of God and participating in Christ; unless you're saying that Christians need to be focussed on living a holy life rather than focussed on the source of Holiness?
Also, as to Justification, Sanctification and Glorification, they can be considered three things or one thing. As you say, Good works come from God's Will, they are Holy, and they Glorify; but it is still just one work. To me you sound like you're trying to speak Baptism and Baptismal life, the Happy Exchange, and the Sacrament of the Altar/incorporation, rather than just the hearing and application of God's Word.
@@anglicanaestheticsThis isn’t classical Protestant theology at all.
Can we say that the law function can be achieved, in part, through natural law?
Absolutely! God’s Law is written on every human heart through creation.
God bless J&S ministry
At the 46:00 mark, you say the moral law is a reflection of God. I believe this is why all 10 commandments are valid. And the golden rule is the 10 commandments summed up into 2.
I do not get why people want to break sabbath. It seems clear in the bible that we are created in God's image and God rested the 7th day. So it would seem to always be remembrance of who the creator is and how we are His image bearers, we are His creation.
I would suggest you make a distinction of laws; you kind of did this with the Mosaic Law. But there is a law of Christ (Gal 6:2), a law of faith (Rom 3:27), a law of sin (Rom 7:23) that are not exactly the same as the Law of Moses. Also, it is the law of faith, which is faith itself, that obtains the grace for us to do what the law commands. Hence why St. Paul can say:
"For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.: (Rom 2:13)
"....in order that the righteous requirement of the law might be fulfilled in us." (Romans 8:4)
Will, works wonders,prayer,let your will be known..psalms and prayers..and Mary..
This is absolutely wrong (at least from a Lutheran point of view).
@@Athanasius313 what is wrong? If so, correct it.
@@fatimatriumphs The “Law” embodies all God’s commandments and human works. The “Gospel” embodies pure grace and faith (i.e. trust) that receives the offered gift of salvation. Law and Gospel are two scriptural categories that are mutually exclusive.
@@Athanasius313 Are you saying that the Law of Moses if the same as the Law of Christ?
I'll wager that if you could get a lutheran theologian drunk, he would expound a Roman soteriology.
Not very hard to do the first part. Haha.
@@martinsg2202 The hard part is extracting honesty from someone trained in the art of duplicity. He would have to be considerably enebriated.
@@Catholic-Perennialist Wherein lies the duplicity?
@@martinsg2202 They say "sola" when they do not mean "alone."
If the word carried its usual meaning there'd be no reason to preach the law.
@@Catholic-Perennialist This is peak irony. First Catholics strawman the Lutheran position into an incoherent mess and then when they encounter the actual definition, they blame the Lutherans for not following the strawman.
It literally takes less than an hour of cursory glance at Lutheran theology to at least grasp the context of Sola Fide in the Refomation. It deals with how we merit forgiveness of sins. Catholics believe we undergo a temporal punishment in Purgatory, and that the additional merits of the saints can be imputed to the believers through the Church, Lutherans believe that is wrong. That is the effectual difference between Sola Fide and the Catholic view of Justification. Anything more is either a matter of different terminology or outright slander from both sides.