Luther and Pentecostalism

ABSTRACT

This paper considers similarities between the Lutheran Reformation and the Pentecostal outpouring that began at the start of the twentieth century. Four themes are highlighted: the work of Spirit, preaching, Jewish questions and philosophy. It is concluded that Pentecostal understandings of preaching and faith show similarities with, and differences from, the Lutheran position. More marked differences occur in respect of the Jewish people. In respect of personal religious experience, there are underlying similarities; as also there are in relation to conceptions of the church. Lutheran theology offers a resource to Pentecostalism just as Pentecostal theology of charismata offers an enrichment to Lutheran theology.

KEYWORDS:

• Reformation
• Luther
• church
• anti-semitism
• preaching

Disclosure statement

No potential conflict of interest was reported by the author.

Notes on contributor

William K. Kay is an Emeritus Professor of Theology at Wrexham Glyndwr University and has published widely on Pentecostalism and religious education.

ORCID

William K. Kay http://orcid.org/0000-0002-2845-9679

Notes

1 Roper, Renegade and Prophet, loc 475, 3022 and passim.

2 Wriedt, “Luther’s Theology,” 90, 91. Note Luther’s words, ‘Virtually the entire Ethics of Aristotle is the worst enemy of grace’, LW 31, 12.

3 Whitford, “Luther’s Political Encounters,” 178. See also Kittleson, “Luther and Modern Church History,” 259.

4 Kolb, “Luther’s Hermeneutics of Distinctions,” 171.

5 Roper, Renegade and Prophet, from chapter 7 onwards.

6 Kay, Networks, 35–41.

7 MacKenzie, “Early” Luther.

8 https://www.ywam.org (accessed March 14, 2017).

9 Baker, Investigation.

10 Kung, Christianity, 561, 562. MacCulloch, History, 622, 623.

11 Bainton, Stand, 155. See also Silcock, “Luther on the Holy Spirit and His Use of God’s Word,” 304 and passim.

12 Bainton, Stand, 156.

13 Luther, “Against the Heavenly Prophets in the Matter of Images and Sacraments”, 73–225

14 LW 34, 337, 1545. Cited from Roper, Renegade and Prophet, loc 1875.

15 E.g. http://www.soundshoremedia.com/the-meaning-of-a-movement-the-lutheran-charismatic-renewal/ (accessed January 30, 2017)

16 Dayton, Roots, 40–44, 67–71.

17 There is debate among Lutheran scholars about whether ministers are appointed ‘from below’ by their congregations or ‘from above’ by divine action; the debate is a partly a consequence of Luther’s changing views, Daniel, “Luther on the Church,” 349.

18 Daniel, “Luther on the Church,” 344 quoting WA 26.506-30-35 and LW 40.367.

19 Bainton, Stand, loc 1862.

20 Ibid., loc 1862.

21 Though recent Lutheran writings show considerable progress. E.g. Altmann, “Holy Spirit.”

22 Jenson, “Luther’s Contemporary Theological Significance,” ‘For Aristotle, the paradigm mode of apperception was seeing, so that in Aristotle’s doctrine we are what we stare at. The soul – if we may put it so – is a great eye. For Luther the paradigm mode of apperception is hearing, since we are both created and saved by God’s speech to us’ (original italics), 280.

23 De Servo Arbitrio (see translation by Packer and Johnson).

24 There were those within the Lutheran camp ‘who argued against the preaching of the law to effect repentance, a prelude to the beginnings of the antinomian controversy’, Daniel, “Luther on the Church,” 343.

25 WA 36.14,22-32. Quoted in Kolb, 171.

26 On that Jesus Christ was Born a Jew (WA 53.523).

27 On the Jews and their Lies (WA 53.417-552; LW 47.137-306), On Schem Hamphoras and on the Lineage of Christ (WA 53.610-648), On the Last Words of David (WA 54.16-100). See Miller, “Luther’s Views of the Jews and Turks,” 427ff.

28 http://www.pewforum.org/2006/10/05/spirit-and-power-a-10-country-survey-of-pentecostals5/ p.9

29 Hocken, Challenges, 97–115.

30 Wernisch, “Luther and Medieval Reform Movements, Particularly the Hussites,” 65. Daniel, “Luther on the Church,” 339, 349.

31 It was not always so. Early Pentecostalism could pick up Luther’s themes and blow a forceful Protestant and implicitly anti-Catholic trumpet, especially in Ireland. However, efforts have been made by both Lutherans and Roman Catholics to distance themselves from those reciprocal ‘anathemas’ of the past. The recent ‘Joint Declaration on the Doctrine of Justification’ between the two churches in 1999 is a case in point. This document was also approved by the Methodists in 2006 and confirmed by the Anglican Communion in 2016. This year the World Communion of Reformed Churches will declare its consensus with that document during the official commemorations of the Reformation at their General Council in Leipzig.

32 The Society for Pentecostal Studies (SPS) or the Pentecostal European Fellowship (PEF) would be cases in point.

33 Or the complexities of C. S. Peirce whose voice was heard less loudly in Europe. C. S. Lewis was a student at Oxford just before and after the Great War when idealism was at its zenith and before its almost complete disappearance. His autobiography, Surprised by Joy, recalls the intellectual ambience of the time (208, 211, 215).

34 E.g. http://strasbourginstitute.org/wp-content/uploads/2012/08/Lutherans-and-Pentecostals-in-Dialogue-Text-FINAL.pdf (accessed March 15, 2017) and odds1942, Wilson, Guide.

35 The playwright John Osborne’s Luther (first performed in 1961) makes a drama out of a psychological interpretation of the hero.

36 There is a huge literature on corporal punishment. See, for instance, http://www.apa.org/monitor/2012/04/spanking.aspx or www.childrenareunbeatable.org.uk/the-case-for.../effects-of-corporal-punishment.pdf (accessed March 18, 2017)

37 In his booklet Freedom of a Christian (also called A Treatise on Christian Liberty) published in 1520.

38 Often referred to as Luther’s theology of the cross. See Westhelle, Theologia Crucis.