The Trinity and Martin Luther by Christine Helmer (review)

While some might not categorize Martin Luther as an inherently Trinitarian theologian, Christine Helmer makes a strong case for precisely that. Helmer’s study of Luther on the Trinity is motivated both by the modern shift toward seeing a speculative interpretation of the Trinity as the starting point of theology and by what she characterizes as a contrasting entrenchment of Luther studies in viewing justification by faith as the center of Luther’s theology (x–xi). In this revised edition, which includes a new preface and updated citations, Helmer looks beyond previous scholarship on the Reformer and formulates her own view of Luther (xi–xii). Throughout, Helmer makes her case for Luther as a speculative Trinitarian theologian from four sources: Luther’s contribution to the doctoral disputation of Georg Major and Johannes Faber (1544), his hymn “Dear Christians One and All Rejoice” (1523) and two sermons preached in 1537 (xi, 1, 40–41). Helmer brings other writings by Luther to bear, but she focuses her research on these texts specifically. In doing so, Helmer asserts that Luther’s theology of the Trinity grows out of and reacts to medieval thought, evidences an overall orthodox and catholic view of the Trinity, reverences the mystery of the Triune God, and identifies the Trinity’s work of salvation as central to understanding the doctrine of the Triune God.

Helmer demonstrates careful, if selective, research. Rather than seeing Luther as a forerunner of modern theology, Helmer portrays him in his own time in the history of doctrine. Helmer investigates Luther’s interaction with the views of the Trinity enunciated by William of Ockham, Gabriel Biel, Bernard of Clairvaux, Peter Lombard, Joachim of Fiore, and even Erasmus. In so doing, Helmer demonstrates the depth and breadth of Luther’s theological knowledge and engagement (119–31).

Eschewing modern terminology, Helmer speaks not of the immanent Trinity and economic Trinity but of the inner Trinity and the outer Trinity (xiv, 2). She asserts that Luther is concerned not merely with the outer Trinity expressed through credal declarations concerning God’s salutary revelation in Christ, but also, by appealing to Luther’s hymn, shows how Luther affirms an inseparable connection between the inner and outer Trinity precisely at the point of salvation. Helmer sees Luther’s understanding of the Trinity as one in which God’s saving promise revealed in Christ flows from the eternal speech of the divine persons for the sake of fallen humanity (178–80). While Helmer describes Luther’s theology of the Trinity as speculative, she also demonstrates that its entire trajectory is salutary, with the eternal promise of the inner Trinity unfolding in time and space through the merciful work of the outer Trinity (204–05).

Helmer’s work reveals Luther as a Trinitarian theologian whose thought embodies the truth of the one holy catholic and apostolic church. She demonstrates that, for Luther, the inner Trinity and the outer Trinity are the same Triune God, who exists for and reveals himself to sinners in need of his merciful and saving promise. For all this, Helmer’s work should be commended as an example of erudite Reformation scholarship.

At the same time, however, the work also evidences shortcomings. One is that Helmer’s scope is limited by the sources with which she engages. Helmer neglects Luther’s biblical lectures and, most importantly, his two catechisms. A study of Luther on the Trinity should engage deeply with these primary sources of his public Trinitarian theology. Furthermore, Helmer disregards the scholarly notion that Luther’s theology is deeply motivated by a pastoral outlook. Helmer portrays Luther as a speculative philosopher rather than a pastoral theologian (xiii). This intentional portrayal of Luther hardly commends itself to pastors and lay Christians today but relegates itself to academics.

Moreover, Helmer advocates an agenda, making “her case” for her own Luther who is speculative, philosophical, rationalistic, and Roman Catholic (xi, xiii, 23). Her agenda permeates the entire work. She engages in selective readings of Luther, argues against...