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The relationship between God's Law and the Gospel is a major topic in Lutheran and Reformed theology. In these Tradition s, the distinction between the doctrines of '''Law''', which demands obedience to God's will, and '''Gospel''', which promises the forgiveness of sins in light of the person and work 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 and Lutheran theologians 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 Book of Concord 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 as follows: # To restrain external evil (civil use) or (curb). # To show us our sin (pedagogical, theological, or elenchtical {convicting} use) or (mirror). # To show us God's character and will as a rule and guide to holy living, empowered by the Gospel alone (didactic use) or (rule). REFORMED VIEW 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 Formula of Concord, with the exception that the first and second uses are transposed. LUTHERAN AND REFORMED DIFFERENCES There has been significant dispute in Lutheran and Reformed 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 (which is sometimes divided into moral, civil, ceremonial portions), remain binding on societies today. Additionally, some have suggested that the third use of the law is not found at all in Luther but comes from Melancthon. Although some Lutherans have rejected that view, "The Third Use of Law" by and is possibly an implicit denial of Sola Fide . Conversely, Reformed Christians have sometimes seen this two-use scheme of some modern Lutherans as leading to a form of or Christian Reconstructionists have argued that the civil laws of the Old Testament should also be enforced today. Both parties operate to some extent by modified application of the Law, but the theonomists tend more toward literal application of it. "Are All Reformed Christians Theonomists?" by Ra McLaughlin In any case, it is clear that "for Luther the pedagogic use of the Law was primary, while for Calvin this third or didactic use was the principal one; yet {Link without Title} both the Lutheran and the Reformed traditions maintain the threefold conceptualization." 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." Cyrus 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 -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
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