Review questions

1. As is often the case in theological argumentation, Luther argues his claim by backing up to consider the essential nature of human beings. Outline (and contrast) the two (paradoxical!) aspects of human nature. (7-8)

Bodily Spiritual

2. For Luther, the essential religious question was how we can be "justified", that is, set right with, God. Which aspect of human nature is involved in this "justification"? (8-9)

Which aspect has no role? Can you infer who Luther has in mind here?

3. When faith is awakened in you (which aspect?), what do you begin to learn about yourself and your situation facing God? (9-10)

And what happens to you?

4. What role does the Bible play in developing this faith? (10-11)

Commandments-Law-Old Testament:

Promises-Gospel-New Testament:

5. By now, can you guess what Christian freedom consists of? What part of you needs to be free of what?

6. One of the most remarkable aspects of this booklet is Luther’s discussion of faith as a kind of energy working in believers. What are the three "powers" of faith? What does it accomplish? (12-14)

1

2

3

Again, what part of the self does faith work on and through—inner or outer?

7. What image does Luther use to make vivid the alliance of the human soul with Jesus? (14-15) What kind of relation do we have—in faith—with Jesus?

8. ". . . he who fulfils the First Commandment has no difficulty in fulfilling all the rest" (16). What does Luther mean by this extraordinary claim? That we are automatically incapable of breaking the Ten Commandments once we truly believe in God?

9. What does it mean to be the "lord of all things without exception" (17)? Does it imply omnipotence? Once again, what part of the human self is Luther discussing here?

10. What earthly niche does the believing Christian fill, in his or her body? (18-19)

11. How are we to look at and define Jesus—as a historical figure? (20)

12. Why is the "inner man" injured by good works if he believes that they serve to set him right with God? (21)

13. Why must a human being as earthly body engage in "good works"? (21-22)

What good works are needed?

Why should we engage in such good works, if they do not rescue us from God’s condemnation?

14. Another astonishing statement: ". . . it is always necessary that the substance or person himself be good before there can be any good works" (24). Note how far Luther pushes his paradoxical thinking. Once he has asserted that only faith justifies us before God, does this claim follow as a matter of necessity? Or is it conceivable that we could be good prior to having the kind of faith he talks about? Is it possible that our bodies could do good before our spirits believe?

Similarly, "[nothing makes a person] evil except unbelief" (25) Does this necessarily follow from his convictions about the two dimensions of human nature?

15. Luther repeats his argument (25-26). By this point, you might be wondering why Luther is so passionately attached to the conviction that good works cannot set us right before God. What harm has this erroneous conviction done?

16. Note Luther’s bedrock claim about how the good news must be preached. It must include both "law" and "grace". Why are both needed?

17. Why is the Christian free to think only of the neighbor’s benefit, rather than in terms of any reward for himself? (27-29)

To buttress his case, who does Luther provide as an example?

18. What basic motivation should energize the Christian in serving his or her neighbor? (30)

19. Luther proposes an image which has become famous in his thinking: the idea that we as neighbors become "little Christs" to each other. Explain how this analogy works. What puts us in the position of being a "Christ" to our neighbors? (30-31)

20. Luther finally arrives at a summary statement of Christian vocation on earth (bottom of 32). What is our task on earth?

21. What two kinds of people will misunderstand and reject Luther’s teaching? How should we treat each? (35-37)

a wolves

b sheep

22. Pope Leo X presumably set great store by the "ceremonies and works" that his priests and monks continually performed. Recalling Hardy’s description of the medieval conception of vocation, would you think the pope would agree with Luther’s view of the value of ceremonies and works (from the bottom of 37 to the end), or consider him an enemy of the faith?