Martin Luther's Theology: Its Historical and Systematic Development

Foreword

FOREWORD For some time I intended to write a description of Martin Luther's theology. In October 195S, while at work on my study of reason and faith in Luther,1 Paul Althaus suggested that I should later write a volume purely from the standpoint of a church historian. After the late sixties I often lectured on Luther's theology, always keeping at center the description of the origin and further shaping of his Reforma­ tion theology. Demands due to developments in German universities after 1968, and especially the fact diat since 1969 I have had no assistants and have had to forego assistance even in proofreading, continually delayed the realization of my plan. Only after my retirement in the spring of 1992 was I finally able to devote all my energies to working out diis description. In contrast to previous descriptions of Ludier's theology on die part of systematicians , particularly in die sixties, this description is of a special type. It is the first to evaluate Ludier's theology in its historical development as well as widiin its systematic context. In tracing its historical development, die study takes up Ludier's debates with traditions important to him along widi die development of his dieology in die context of die various controversies leading up to his dispute widi the Antinomians. In its systematic treatment, die study has a relatively con­ servative structure. In diis twofold discussion, I have followed an impulse pursued by Julius Kostlin as early as 1863.2 This description has anodier special quality. For die first time it depicts Luther's attitude toward die Jews widiin die scope of a total evaluation of his dieology. After die terrible persecutions of Jews during theThird Reich, and due to die intense dis­ cussion of Ludier's attitude toward diem in die last decades, die task of dealing widi diis dieme seemed unavoidable. The reason why it appears at the close of die book is to suggest diat Ludier's attitude toward die Jews is a marginal dieological issue, not at all part of die central diemes. During die final examination of die manuscript, some important literature appeared diat I could not mention. At least two works may be referred to here: first, Cajetan et Luther en 1518: Edition, traduction et commentaire d'Augsbourg de Cajetan by Charles Morerod, OP, in Cahiers oecumeniques 26, 2 vols. (Fribourg: Editions Universitaires , 1994). Next, Leif Grane, Martinus Noster: Luther in the German Reform ' Ratio und Fides: Bine Untersuchung iiber die Ratio in der Theologie Luthers, FJDG 8 (Gcittingen: Vandenhoeck & Ruprecht, 19S8). 2 Julius Kostlin, TheTheology of Luther in Its Historical Development and Inner Harmony, trans. Charles E. Hay (Philadelphia: Lutheran Publication Society, 1897). xi xn FOREWORD Movement 1518-1521, VIEG 15S (Mainz: P. von Zabern, 1994). I am happy to be in essential agreement with Morerod in the interpretation of Luther's hearing before Cajetan. As to Grane's important investigations, they have given a new evaluation of Luther within the circle of his friends and coworkers. The volume by Schwertner furnishes the basis for abbreviations: Siegfried Schwertner, Internationales Abkiirzungsverzeichnis Jtir Theologie und Grenzgebiete (Berlin/NewYork: de Gruyter, 1974). It may be added that die abbreviation HdBDThD denotes Handbuch der Dogmen- und Theologiegeschichte, ed. Carl Andresen, 3 vols. (G6ttingen:Vandenhoeck & Ruprecht, 1980-84). —BERNHARD LOHSE ...