280
THE “SORRY” STATE OF LUTHERANS
By Robert W. Jenson*
Had it been left to the German Lutherans, Hitler
would have retired full of years and honor. Had it
been left to the Lutherans of St. Louis, whites
‘would still be wallowing in acknowledgment of the
sin of our continuing slaveholding. One may—as
does the author—thoroughly disapprove standard
American liberal Protestantism and yet recognize
that Lutherans came into the civil rights and anti-
war movements only after those other Christians
shamed us into it. There are no white Lutheran
heroes of the South African anti-apartheid move-
ment, as there are white Anglicans and Reformed
heroes; only black Lutherans are in the movement,
who have other teachers than our theology. And if
it is now left to Lutheran position papers, we will al
just have to learn to love the bomb and be.unjudg-
mental about abortion, For these examples I re-
main within my own diréct memory; the sequence
“of disasters could be extended uninterrupted back
through our 450 years.
It is not that Lutherans have not loathed Hitler,
slavery, injustice and war, or are now in love with
slaughter. Our ethics are about the same as those
of other Christians. It is just that we normally can-
not see our way clear to acting on our moral in-
sights. What we have gotten from the Reformation
is that there is nothing to be done about sin except
be sorry for it. That is, we are antinomians of exist-
“Gettysburg Seminary
ence and practice, whatever our avowed theologi-
cal opinions.
Lutherans are the virtuosos of moral stasis.
Nobody can say with such dialectical elegance on
such deep theological basis as can we: “There are
few blacks or whites. Our fate—this side of the
Kingdom —is to choose among greys. And of course
there are no.clear rules for doing that.” It is doubt-
less true that there are few moral blacks or whites.
But it is also true that few persons ever thought
there were many, only that one grey is often plainly
darker than another, to the discernment of which
the notion of “rules” is irrelevant. Central to Scrip-
ture and to ecumenical Christianity is a vision of
holiness, of a new humanity in which the Ten Com-
mandments are simply fulfilled. And central to
Scripture and to ecumenical Christianity is the prin-
ciple that what will be can be, and the vision has
power, that if God will finally make me peace
loving and chaste he can do it now too. One can
attend many Lutheran services and encounter no
evocation of the vision, and attend even more and
encounter no manifestation of its power. But what-
ever, then, do we think the Kingdom will be? And
who do we think the Spirit is?ee
ene
Re
unin uN
L
HUENEME
onnmnnnn
Please note that the error | attack is not formu
lated, “What we have gotten from the Reformation
is that there is nothing to be done about sin except
repent of it,” but, ”... except be sorry for it” It is
entirely true, and at the heart of Lutheranism, that
there is nothing to be done about sin but repent of
it, But itis also true that repentance, for Luther and
somewhat less decisively for the initial Lutherans,
had its full New Testament meaning: repentance is
inseparably acknowledgment of my old life and
confident prayer for God’s gift of a new one; itis,
indeed, the descriptively ungraspable identity of
these two acts. And that is to say, morally, repen-
tance in respect of any particular course of sin is
inseparably regret for how | have acted and—not
resolve to do better but—simply beginning to act
differently. What has happened to much Lutheran-
ism is that repentance has been set in a christologi
cally and eschatologically deprived context, so
that the word of absolution and the word of
promise are two words, and the backward look of
regret and the forward look of moral expectation
are separately practicable.
The evil is not in insufficient emphasis on the
law. The evil is in a peculiar “Lutheran” vacuity of
thie gospel. If we ask where Lutheran congregations
learn to stop worrying and love their sins, we need
look no further than the standard sermon-outline of
Lutheran preaching (of course, in those growing
areas of the church where the preaching is "narra-
tive” or “enabling,” such specificably Christian
problems as antinomianism do not arise). In the
standard Lutheran sermon, there will first be an
analysis of some aspect of fallen human life, often
very well done. Then will come the “gospe!”-part:
“To be sure, we must recognize that we cannot by
our own reason or strength do differently. Never
mind, for Jesus’ sake God loves you anyway.” The
“gospel” has no content of its own, it consists only
in a cancellation of the previous “law.”
‘The Reformation doctrine of justification was an
instruction to preachers and teachers about the
logic of the gospel: When you make the promises
of God to the people, be sure to make them uncon-