The Two-Kingdoms Principle

Chapter 8 “The Two-Kingdoms Principle” pp. 151-166

The two kingdoms theology is difficult on the best of days. It is the means by which Lutherans approach human rights and civil government. Braaten observes that in the 19th century it was used to separate the civil world from the religious world, effectively removing the Church from any relationship to human rights or justice. In the 20th century we did not succeed in re-engaging with the civil realm, though there were attempts. In fairly recent times attempts to formulate statements of civil rights have failed to recognize differences among various groups of Christians, thus developing muddled groups of presuppositions. Finally, in many societies, law determines what is just rather than justice determining what should be lawful. Braaten urges Lutherans to recapture a concern for human rights, recognizing that the civil realm is inseparable from the religious realm. The two kingdoms actually function more like facets of one world rather than separate worlds. As we embrace this reality we find that Christ’s care for deliverance from sin and evil extends to rescue from many results of evil. This is a recovery of Luther’s view of two kingdoms.

The Law/Gospel Principle

Chapter 7 “The Law/Gospel Principle” pp. 135-150

Braaten asks a question which we would all do well to ask. What is the gospel? The term is used in a variety of ways in the early Church, in the Book of Concord, and in many works of the Reformers. The aspect Braaten considers in this chapter is gospel as the good news of Christ’s work on our behalf. In the Reformation this gospel was compared with “law,” identified as that which God requires of us. A confusion of law and gospel leads to a variety of warped views of life and salvation. In Luther’s writings it is clear that God saves his people prior to and apart from any obedience to God’s law. This good news of the gospel is always seen as something outside of and for us. Because God saves us in this way, apart from our works, we are appropriately considered “simultaneously just and sinner.” Braaten observes that the gospel will not exist without law. Unless there are demands of God there is no purpose in God’s saving love.

When we consider salvation in this paradigm of law and gospel the order of events in salvation, very important in Calvinism, becomes unimportant. What remains is a state of grace. Likewise, election becomes a matter of good news rather than an analytical tool. Our attempts to reach to God through intellectualism, moralism, or emotionalism also pass away. We rightly grasp salvation as entirely by God’s grace.

The Sacramental Principle

Chapter 6 “The Sacramental Principle” pp. 115-133

Braaten observes that the Protestant world has captured the sacraments and created a Zwinglian view of them. That status is in decline as people move more toward Calvin and Luther. Yet in many Lutheran congregations the sacraments are devalued. This devaluation parallels a loss within the broader culture, where the spiritual and the physical have been forcibly separated. Luther insisted upon Jesus’ presence in bodily form in communion, against Zwingli and Calvin who would not accept a bodily presence. Because Luther insisted on holding to the biblical teaching over against a logical attempt at explanation, the Lutheran view quickly lost ground as human reason became dominant in the debates. This has led to a school of thought which, in effect, denies the supernatural simply because it is supernatural. Recovering a biblical view of the Sacraments can lead Christians to a greater appreciation of and care for their world, recognizing that all of our surroundings come from God the creator, are redeemed by Jesus, and exist to reflect God’s wonders and to serve as the place we care for.

The Christocentric Principle

Chapter 5 “The Christocentric Principle” pp. 93-114

Braaten asserts the goal of the Church as proclamation of God’s salvation. This salvation is found in Jesus. But how has the Church defined salvation? How does our soteriology work Our theology is all ultimately built on our view of salvation and Christ the savior. This is a matter of importance in any version of any religion. Braaten spends a good deal of time distinguishing between social change views such as liberation theology and a biblical Christianity, observing that in the absence of Christ we are left with only ourselves and our society, hardly a source of hope.

Braaten eventually starts dealing with the idea of universalism. He reaches a conclusion that the Bible describes Jesus as saving everyone, but not exactly explaining how. He asserts that the passages which warn against unbelief are addressed to the faithful so do not apply to those outside of the Christian faith.

While Braaten presents a convincing argument for the centrality of Christ, he is disappointing in his rejection of biblical claims for the exclusivity of salvation by faith in Jesus.

The Trinitarian Principle

Chapter 4 “The Trinitarian Principle” pp. 73-91

A confession of the Trinity is essential to Nicene Christianity, including Lutheranism. Luther specifically affirmed trinitarian faith. In modern days, though, the doctrine of the Trinity has been neglected or reframed in terms which may or may not be appropriate. Atheism’s rise brought a trinitarian discussion to the forefront, as Christians wanted to respond very accurately to their opponents. Braaten describes two ways of dealing with the idea of God. We can use anthropology as our referent, reflecting on the experiences of religion then applying those perceptions to the Church. Conversely, we can use the Bible as our standard and work outward toward understanding the culture. Braaten describes both approaches in some detail, considering the claims of the proponents of each. He concludes that the first, grounding our understanding in anthropological observations, leaves us with no clarity on personhood of God. Moving from an analysis of Scripture outward toward an understanding of culture leaves us with a clearer view. We are then able to define the distinctives of one religious faith over against another. This is consistent with Luther’s insistence on a biblical view of the Trinity at the center of our theology.

The Ecumenical Principle

Chapter 3 “The Ecumenical Principle” pp. 53-72

Braaten now turns his attention to the unity of the Church, repeating many times his affirmation of “one holy catholic and apostolic church.” The church is to be one body. How then do we deal with the many groups which claim autonomy and at least some degree of exclusivity? On p. 53 Braaten says that Luther followed Augustine in affirming both a corpus mixtum and some sort of a “true” church, all the believers.  Lutherans also accept the idea of a special, ordained clergy as well as a priesthood of all believers. The ministry, and even the very existence, of the Church is based on Word and Sacraments. This, says Braaten, should pull all Christians together, providing common ground. He observes that throughout history Christians have found themselves unified or divided based on faithfulness to Word and Sacrament, as well as four attributes: unity, holiness, catholicity, and apostolicity. He discusses those four attributes in detail, demonstrating in each case that unity can be found. If we took doctrine seriously and pursued those six concepts, we could find unity in the Church. There would remain room for variants in different places and among different groups. But there would be unity.

The Confessional Principle

Chapter 2 “The Confessional Principle” pp. 35-51

The term “confessional Lutheran” used to be a tautology. Braaten points out that ultimately all Christianity is confessional. Lutherans, who identify the Book of Concord as their confessional standard, disagree about the interpretation of these confessions. Braaten discusses the way the confessions understand themselves. They are, above all, unassuming, not saying much about themselves. They are presented as descriptions of reality, not prescriptions. They also rely on the Bible as their authority.

How then do we use the confessions? They may well be viewed as a compass, orienting us to the central issue of salvation by grace through faith. That concept has, in many cases, been subordinated to other issues. Modern theology tends to leave it behind. Yet the Lutheran confessions are steadfast in their affirmation of this as the central doctrine upon which all others must depend. This is our confessional principle, part of what makes Lutherans Lutheran.

The Canonical Principle

Chapter 1 “The Canonical Principle” pp. 9-34

The Reformation was driven by the Bible. As the Word of God was placed into the hands of many of the laity God’s Spirit ignited the flames of the Reformation. Theology in the Middle Ages, though it was based on Scripture, was treated differently by the Reformers than by their opponents. Luther and his followers developed their theology based on the authority of the Gospel content, rather than the authority of canonical history. This content-based view of the authority of Scripture immediately short-circuits arguments against the Bible based on its history, manuscripts, or means of inspiration. The Bible is to be believed because it presents Christ faithfully. Scripture, then, is rightly interpreted historically and philologically, not in an allegorical manner.

Over against more recent scholarship, the Lutheran Reformation viewed the Bible as a reliable and cohesive set of documents which faithfully record God’s work in Christ. Later theologians and critics tend to reject this view. Lutheran theology, by and large, is still based on God’s Word, read publicly and treated as authoritative based on the gospel content. This guards against both fundamentalism and liberalism.

Braaten 2007

Carl E. Braaten. Principles of Lutheran Theology 2nd edition. Minneapolis: Fortress Press, 2007