Necessary Roughness

The last book in my Christmas reading list was another by Gerhard O. Forde, On Being a Theologian of the Cross: Reflections on Luther’s Heidelberg Disputation. The Heidelberg Disputation was given in 1518 to provoke debate about the value of man’s works in his salvation. It is organized into 28 theological statements, or “theses,” with proofs. There are also 12 philosophical statements. Additional background information can be found here.

Forde notes that it is harder to write about a theology of the cross than to write about the things a theologian of the cross does. Luther makes the distinction between a “theologian of glory” and a “theologian of the cross” in Theses 19 through 21:

19. That person does not deserve to be called a theologian who looks upon the invisible things of God as though they were clearly perceptible in those things which have actually happened [Rom. 1.20].

20. He deserves to be called a theologian, however, who comprehends the visible and manifest things of God seen through suffering and the cross.

21. A theologian of glory calls evil good and good evil. A theologian of the cross calls the thing what it actually is.

Forde groups the theological theses into consecutive sets that relate to each other. The whole set is worth looking over, as it moves from the “law of God” in the first thesis to the “love of God” in the 28^th.

He quotes the proofs as well and gives background information. One such instance was in the discussion of Thesis 7, whether what kind of “fear” was necessary to trust in God — fear of the almighty, just, and vengeful God, or for example, just the respect one owes to a parent? The penitent has both sets of fear.

The author nails down how we are to obtain grace: by humility. We fear the coming condemnation and turn to Christ for our hope. All good works are a gift from God.

Forde makes an interesting comment in his discussion on Thesis 21. We humanly identify all suffering as evil, but there is actually suffering that is good: love, the cries of a child, daily work, etc. By terming all suffering as evil, we fool ourselves into thinking God has nothing to do with suffering.

The theology of glory, he argues, is like an addiction that needs intervention. There is never real satisfaction. We are addicted to ourselves and our pet projects. We put on false fronts of piety and try to hide from our sins. Ultimately it crushes us, since we realize we can’t live up to the law.

This book brought out things in the Heidelberg that are simply amazing to me. Theses 11, 12, 18, and 26 are my favorites. Forde writes clearly and plainly. This was a quick read.

I recommend this for everyone. Some will like it for the Gospel in its pages; others, for the theological debate; still others, for the historical context of the document that separates Reformation theology from the scholastic Roman Catholicism of the time.