Christ’s Gift, Our Response: Martin Luther and Louis-Marie Chauvet on the Connection between Sacraments and Ethics by Benjamin Durheim (review)

Regarding ecumenical conversations, Benjamin Durheim suggests, “Let theological enrichment be the goal, and let communion be the byproduct—not vice versa” (xiii). Durheim examines the theological perspectives of Martin Luther and Louis-Marie Chauvet and their individual positions on the source, norm, and goal of Christian ethics. Durheim utilizes this discussion on ethics to present a location for ecumenical conversation. This conversation on ethics is set upon the observation that theological dialogue has skirted the connection between sacraments and ethics without overtly tying the two together. He works to place the sacramental- ethical positions of Martin Luther and Louis-Marie Chauvet into mutual conversation. Durheim suggests that the clear, though neglected, connection of ethical behavior and sacramental worship found in these two authors will help bridge the sacramental divide found in Lutheran-Catholic ecumenical dialogue up to this point.

Durheim begins with historical background, providing information on both the Finnish model of Luther research and Chauvet’s work within the liturgical renewal movement. Louis-Marie Chauvet may be unfamiliar to Protestant readers. He is a French Roman Catholic priest and theologian who has written on metaphysics, ethics, and the sacraments. Durheim uses the Finnish model of Luther interpretation to explore the meaning of ethical behavior through participation in Christ, who is present in the life of the believer. Pulling from Luther’s theology of works and righteousness, as found in “Two Kinds of Righteousness,” Durheim arrives at a sacramental ethic defined by the presence of Christ in the righteous activity of the Christian that transforms works away from human righteousness and towards Christian righteousness. Chauvet’s theology of gift presents a view of God’s gift of grace as invaluable, and beyond reciprocity. Chauvet defines the symbolic exchange of gift as mutual. The receiver participates in the exchange by providing gift to another in return. Chauvet argues that because the response is toward a third party this mutuality is not reduced to an economic exchange between the first two parties. Chauvet suggests that this mutuality is the key to ethical action. For both writers ethical action is not required but logically follows from the activity of God in the life of the Christian.

Durheim’s final chapter places the two authors in conversation. In particular Durheim is interested in the ways that each writer might fill in the gaps in the other’s theology. For example, Chauvet’s intentionality of ethical action clarifies what Durheim perceives as Luther’s lack of agency for the Christian. Luther’s strongly individual concept of the Christian life clarifies Chauvet’s strong ecclesiology, which may seem to trap God’s freedom to act within the explicit activity of the church.

Durheim’s text provides an intriguing method for ecumenical conversation. The interplay of resonance and integration treats the two sources as equally valid. I would argue that Durheim misses a key component to the Finnish interpretation of Luther. Durheim critiques the Finnish view of Luther on works, and suggests that in the end, Luther’s view of works relies heavily on the passivity of the Christian. The Christian therefore loses agency. I would suggest that Durheim misses the importance of Luther’s use of the Chalcedonian formula of Christ’s two natures. Luther uses Chalcedon to understand the relationship between the believer and Christ, as the believer performs good works. With Chalcedon in mind, as the Finns read Luther, the Christian has full agency, as ethical action is Christ’s ethical action just as Christ’s two natures are neither divided nor confused. Therefore, the Christian’s agency and passivity are maintained in the mystery of the union of the believer with Christ.

This book would serve well for undergraduate and graduate students looking at sacramental theology, ethics, or ecumenical dialogue between Lutherans and Roman Catholics. Durheim’s work highlights the ethical assumptions of both sides and introduces...