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The relationship between God's Law and the Gospel is a major topic in Lutheran and Reformed theology. In these Traditions , the distinction between the doctrines of '''Law''', which demands obedience to God's will and '''Gospel''', which promises the forgiveness of sins for the sake of the Sacrificial Death and resurrection of Jesus Christ is critical. It is used as a hermeneutical principle of biblical interpretation and a guiding principle in homiletics (sermon composition) and pastoral care. Other Christian groups have a view on the issue as well, though it has not usually been as hotly debated or rigorously defined as in the Lutheran and Reformed traditions. Sometimes the issue is discussed under the headings of " and Jesus Christ John 1:17 .. LUTHERAN VIEW Martin Luther A specific formulation of the distinction of Law and Gospel was first brought to the attention of the Christian Church by likewise affirmed this distinction in Article V, where it states: "We believe, teach, and confess that the distinction between the Law and the Gospel is to be maintained in the Church with great diligence. . ."''Triglot Concordia'', FC Epitome V, (II).1, p. 503ff . The Formula Of Concord distinguished three uses, or purposes, in the Law in Article VI. It states: " {Link without Title} he Law was given to men for three reasons. . ." #That "thereby outward discipline might be maintained against wild, disobedient men that wild and intractable men might be restrained, as though by certain bars " #That "men thereby may be led to the knowledge of their sins" #That "after they are regenerate. . .they might. . .have a fixed rule according to which they are to regulate and direct their whole life"Triglot Concordia, Epitome VI (I) We may summarize the three uses thusly: # To restrain external evil (civil use). # To show us God's character and our sin (pedagogical or theological use). # To bring us into conformity with the will of God (moral or sanctifying use). REFORMED VIEW John Calvin In his '' Institutes Of The Christian Religion '', the Reformer John Calvin likewise distinguished three uses in the Law. Calvin wrote: "That the whole matter may be made clearer, let us take a succinct view of the office and use of the Moral Law. Now this office and use seems to me to consist of three parts."''Inst.'' 2.7.6 # By "exhibiting the righteousness of God, — in other words, the righteousness which alone is acceptable to God, — it admonishes every one of his own unrighteousness, certiorates, convicts, and finally condemns him."''Inst.'' 2.7.6 # It acts "by means of its fearful denunciations and the consequent dread of punishment, to curb those who, unless forced, have no regard for rectitude and justice."''Inst.'' 2.7.10 # "The third use of the Law. . .has respect to believers in whose hearts the Spirit of God already flourishes and reigns. . . . For it is the best instrument for enabling them daily to learn with greater truth and certainty what that will of the Lord is which they aspire to follow, and to confirm them in this knowledge. . ."''Inst.'' 2.7.12 This scheme is the same as the the Formula of Concord, with the exception that the first and second uses are transposed. CONTROVERSY There has been significant dispute in both camps over the extent to which the first use (or second use in the Reformed scheme) remains valid outside of the original Jewish social context in which the Law was given. In other words, which parts of the Law if any (viz., moral, civil, ceremonial) remain binding on societies today, and more specifically, which portions of those parts. Lutheran Apparently some recent Lutherans have disputed the validity of the "third use" of the Law. Paul Althaus writes in his treaty on Law and Gospel: "This {Link without Title} guidance by the Holy Spirit implies that God's concrete commanding cannot be read off from a written document, an inhereted scheme of law. I must learn afresh every day what God wants of me. For God's commanding has a special character for each individual: it is always contemporary, always new. God commands me (and each person) in a particular way, in a different way than He commands others. . . . The living and spiritual character of the knowledge of what God requires of men in the present moment must not be destroyed by rules and regulations."Paul Althaus, The Divine Command, pp. 43, 45 It seems that these writers feel the third use leads to or encourages a form of Legalism , and is possibly an implicit denial of Sola Fide . Reformed Conversly, Reformed Christians have sometimes seen the two-use scheme of some modern Lutherans as leading to or instantiating a form of Antinomianism . DISPENSATIONALIST VIEW The second of the four basic tenets of Dispensationalism posits "A radical distinction between the Law and Grace; that is, they are mutually exclusive ideas." C. I. Scofield wrote that: "The most obvious and striking division of the Word of truth is that between law and grace. . . . Scripture never, in any dispensation, mingles these two principles. Law always has a place and work distinct and wholly diverse from that of grace. . . . Everywhere the Scriptures present law and grace in sharply contrasted spheres."''Rightly Dividing the Word of Truth'', ch. 6 , pp. 34, 36. The Scofield Reference Bible notes at John 1:17: "Grace is 'the kindness and love of God our Saviour toward man. . . not by works of righteousness which we have done' Titus 3:4,5. It is, therefore, constantly set in contrast to law, under which God demands righteousness from man, as, under grace, he gives righteousness to man Romans 3:21,22; 8:4; Philemon 3:9. Law is connected with Moses and works; grace with Christ and faith ; John 1:17; Romans 10:4-10. Law blesses the good; grace saves the bad ; Exodus 19:5; Ephesians 2:1-9. Law demands that blessings be earned; grace is a free gift ; Deuteronomy 28:1-6; Ephesians 2:8; Romans 4:4,5." John 1:17 in ''The Scofield Reference Bible'' (1917 edition). John Nelson Darby wrote: "There is the greatest possible contrast between law and gospel. Paul calls the one the ministration of death and of condemnation, and the other the ministration of the Spirit and of righteousness. . . There is no grace in law (the two are opposed to each other), but God's grace dealt with individuals." ''The Law, and the Gospel of the Glory of Christ'' , p. 431, 432. NOTES SEE ALSO BOOKS Lutheran
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