Christ Present in Faith: Luther's View of Justification

by Tuomo Mannermaa, Kirsi I. Stjerna

Mannermaa's revisionist work on justification inLuther's theology - a notable contribution from oneof the most influential Finnish scholars of Luther studies - is now available in English. His book opens up newinterpretive questions for historical theology with strikingimplications for ecumenism, ethics, and spirituality. He writes, "the idea of the divine life in Christ which ispresent in faith lies at the very center of the theology of theReformer." He argues that later Lutheran interpretation ofthis teaching has portrayed justification as more mechanicaland forensic than Luther did, underestimated the extentto which God's righteousness is also ours, and obscured theradical personal transformation that Luther attributed tojustification.

Genres: Theology

158 pages, Paperback

First published September 5, 2000

Reviews

[Christian · Rating 3 out of 5]

Mannermaa introduces the book as a attempt to find coherence between Luther's theology and Orthodox theology, particularly focusing on the respective doctrines of justification and theosis/divinization/theopoesis. Additionally, Mannermaa claims that the doctrine of justification, as expressed in the Formula of Concord, is insufficient, if not wrong. Throughout the book, he clearly and somewhat effectively accomplishes his first task: yes, Luther speaks of theosis as well as justification. I am not immersed enough in Mannermaa's mind to make a statement about his "Christ as favor and gift of God." As for his second claim regarding the FC, other than a few statements here and there throughout the book, he does not effectively argue against the doctrine of justification there. Rather, his statements appear to be demeaning afterthoughts, as if he has an ulterior motive for mentioning the FC.

[Monte Rice · Rating 5 out of 5]

Quotes from “Editor’s Introduction” (Kirsi Stjerna)

“The traditional emphasis in Lutheran interpretation— both in preaching and in teaching the gospel the Lutheran way— has been that in the act of justification believers are declared righteous through ‘imputation’ of righteousness and thus considered guiltless before God. (xi-xii)

Instead of joining this chorus, Mannermaa points out in Luther’s theology a heretofore neglected emphasis on the real, reality-altering presence of God that occurs along with the act of imputation, in which the believer is made righteous and thus one with God. . . .

Mannermaa’s work shows how the language of imputation and forensic justification cannot do justice to the entirety of Luther’s theology of justification . . .

Mannermaa argues for this concisely and convincingly, drawing his evidence from Luther himself. Mannermaa states that the concept of participation in God (theosis) is inherent in all of Luther’s theology. And indeed, Luther speaks frequently about ‘God’s indwelling’ or ‘inhabitation’ in the human being (e.g., WA 4:280, 205; WA 3:106, 14-15). The focus in Luther is not on what a human being becomes but on what is done ‘to’ the human being and what this means to the human being in relation to God: deification is about participation in God, the focus being on God’s act.” (xii)

“Using the language of divinization and union with God and talking about a new reality that comes with justification, Luther’s theology sounds mystical and essentially in tune with both the Orthodox and Roman Catholic views on what happens to human beings in their grace-initiated, faith-based relationship with God in Christ. It is precisely these expressions about union with Christ and participation in the divine life that have not found their way as yet into the vocabulary of Lutherans in general.

At the same time, these very same expressions and ideas first of all excite conversation partners from other traditions where this kind of ‘ontological ‘ language is not unfamiliar and, second, show the breath of Luther’s spirituality. In modern conversation about spirituality and particularly Lutheran spirituality, the contribution of Mannermaa and other Finns is foundational. . . .

Mannermaa’s work calls for a critical rereading of all Luther’s works and a rethinking of the foundations of Lutheran theology and the tradition of Luther interpretation.” (xiii)

“The work argues for and centers on Luther’s radical insight about justification being a godly act of divinization that changes a person’ relationship with God ontologically. Arguing in light of the Orthodox teaching of theosis, Mannermaa proves through systematic reading of Luther that the idea of divinization, which happens because of Christ and in faith, is at the heart of Luther’s theology.

Not only offering an occasion for ecumenical mutual understanding of the basics of Christian faith, it dramatically shifts the central emphasis in Lutheran theology and thus spirituality. As said before, this perspective changes the emphasis from talk about ‘declared’ righteousness and forgiveness to talk about ‘make righteous’ and holy, emphasizing not only Christ a a ‘favor’ but also as a ‘gift,’ and with all this, portraying Christ life in faith as a new reality and real effects and transformation— thus with more responsibility in the world for those divinized with Christ’s presence.” (xviii)

[Diego Calquin · Rating 5 out of 5]

Excellent book presenting the argument for making Luther an almost patristic thinker. It really sheds some light as to why the real presence of Christ was so important for Luther, and why he was actually so different than other reformers, specially the ones of the reformed side of the field.

[Jeremy Serrano · Rating 5 out of 5]

I am a huge fan of the Finnish school and this is a foundational source in understanding it. I would highly recommend reading this book to help reframe our understanding of Justification to include theosis.

[Andrew McNeely · Rating 5 out of 5]

Terrific. A must read!

[Mathias · Rating 4 out of 5]

Imitation is clearly the key insight to the fundamental message of the new testament and explains justification as well as sanctification.

Being a partaker of divine nature, experiencing the "happy exchange" (saliga bytet), through faith meaning to worship, homologeó / ὁμολογέω , which is the same thing as imitating

Thus imitating God means imitating the mind of Christ, following christ. Imitation occurs passively after the power of the will is used to shift attention to the particular model for emulation, sometimes attention is recruited by strong involuntary forces, sometimes accumulation of weaker forces act upon the will to move its attention to Christ. This is not very difficult to understand and resolves the feud between catholicism and protestantism

Tbc

So romantic pietists say that 'man does not work to earn salvation' and then tries to fit reality into this absurd narrative wtf

In reality, what the bible does is TRANSFORMING work into something MEANINGFUL, i.e. bringing forth paradise, which is what Adam does in paradise - WORKING
This is why Christ says that his yoke is EASY, not NON-EXISTANT
I hate romantic pietism, it is devilish lies

Romantic pietism: god murdered christ so that his blood creates free prestige, peace , paradise, as a gift bestowed upon Middle class people through intellectual faith and experience of cheap attachment through mediocre trance
Wtf

In conclusion - mannermaa is clearly pursuing truth, following prophetic intuition which is the calling of the spirit of the Bible. In mystical language, furthering the mystical language of Luther that is mapped onto the cognitive faculties of the human perception, he is laying ground for the next stage of theological development, which is the advent of René Girard,whose powerful humanistic insights will merge with cognitive neuroscience in the next century, god willing, I think this is the path forward that will make all things come together. The merging between poetry and philosophy will take place in the next decade I think.

[Matthew Voyer]

The Finnish interpretation of Luther has deepened my faith. This is a great intro for English readers.