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Chapter 7 EARLY REFORMATION THEOLOGY IN THE FIRST PSALMS LECTURE ( I 5 I 3 - I 5 I 5 ) THE NEW HERMENEUTIC Compared with die marginal notes of 1509/1S10, the first Psalms lecture reflects a totally different dieological climate.The reason for diis is first of all that we are deal­ ing here widi Ludier's first exegetical lecture, no longer widi mere criticisms or comments on die texts of odiers. In addition, die first Psalms lecture makes clear diat while his interpretation to a great extent leaned on earlier expositions, of which Augustine's Ennarationes in Psalmos have die lion's share, in a hermeneutical respect Ludier was going his own way. It would be an exaggeration to speak of a Scripture principle in diose first Psalms lectures, but what is striking is die extraordinary earnestness widi which he aimed at die christological sense of die psalm texts. Ludier still followed die traditional style of commentary, retained till 1S18, dius die subdivision of glosses between die lines and in die margins, as well as die more detailed scholia. In many passages he also referred to die fourfold sense of Scripture, to die distinction between die sensus literalis, allegoricus, tropologicus or moralis, and die sensus anagogicus.' More significant dian diis retention of traditional mediods is die concern for die christological sense of die text as well as for die distinction between Spirit and letter. To be sure, traditional mediods of exposition were used here, but diey were given new content. 1 In the example of "Jerusalem" the fourfold meaning of Scripture involves literally the city, allegorically the church, tropologically the believers, and anagogically the heavenly Jerusalem. 51 52 LUTHER'S THEOLOGY IN ITS HISTORICAL DEVELOPMENT More important than Luther's accenting of the fourfold sense is his christological exposition. Here he proceeded with more consistency than the tradition by interpreting christologically not only the statements in the Psalter dealing with majesty but also with humility.2 In addition, the distinction between "spiritual* and "literal" is paving the way toward a differentiation between coram Deo and coram mundo, a differentiation that was later so central. One and the same word can be "let­ ter," thus divine judgment. Spiritually interpreted, it can also be a word of grace for "the spirit is concealed in the letter."3 The significance of Scripture for Luther is particularly evident in this word: "The strength of Scripture is diis, diat it is not changed into him who studies it, but that it transforms its lover into itself and its strengths. . . . Because you will not change me into what you are . . . but you will be changed into what I am."* Here Luther seized on an old Augustinian idea that in the meantime had under­ gone reinterpretation. In Confessions 7.10.16, Augustine had written that with the eye of the soul he saw the unchangeable light of truth and, returned to the alien land of the disfigured image, heard God's voice from a distant height: "I am the bread of the strong: grow, and you will eat me. And you will not change me into you as food for your flesh, but you will be changed into me." In the Middle Ages this word had been referred to the Eucharist.5 Luther interpreted the passage of the scriptural Word, thus indicating the sig­ nificance of the biblical Word for him. It may be that he received some impulse toward this primacy of the Word from humanism.6 More probably, he owed the impulse to Augustine's understanding.7 Nevertheless, what is decisive is that this conception of the Word was independently developed by Luther in his first lecture. The new hermeneutic appears in its essential features as early as in Luther's preface. If earlier commentators had dealt with questions of introduction and hermeneutics in their forewords, Luther's superscription reads: "Foreword of Jesus Christ "A few quotations from Scripture intend to show that Christ is the sole key 2 This has been indicated chiefly byVogelsang, Die Anfdnge Luthers Chrlstologie, esp. on pp. 88-98. 3 LW, vol. 10, p. 212. WA 3, 256, 28-29 (scholia on Ps. 44:2): "Spiritus enim latet in litera, que est verbum non bonum, quia lex ire. Sed spiritus est verbum bonum, quia verbum gratie." Here and in what follows theVulgate numbering furnishes the basis, a numbering also retained in the WA. 4 LW, vol. 10, pp. 332-33. WA 3, 397,9-11,15-16 (scholia on Ps...

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