Rev. Sean Smith let me talk away about the history and contents of the Augsburg Confession for his show Concord Matters on KFUO. Thanks for the opportunity!
Intuitu Fidei in Orthodoxy and Pietism
This deviation from Luther and the teaching of the Formula of Concord came to be known as the teaching of intuitu fidei (“in view of faith”) and was eventually established the standard teaching of Lutheran Scholasticism with surprisingly little resistance.[1] Lutherans generally held to the intuitu fidei teaching until the nineteenth century when the Neo-Lutheran movement rediscovered Luther’s doctrine of election. In the United States, this rediscovery sparked the “Election Controversy” of the 1870s and 1880s fought between a series of midwestern German and Norwegian immigrant denominations.[2]
The teaching of intuitu fidei had many difficulties, not least among them was that it was conceptually incoherent. The premise of the Lutheran Scholastics remained that God actively created and sustained faith in Christians.[3] What the teaching of intuitu fidei suggested was that God passive foreknew his own active work of communicating and sustaining the faith in the elect. To say that God passively foreknew his own active work is absurd and incoherent. Pastorally, the teaching proved to be a disaster because it held that believers could never genuinely possess assurance of their election, but only that God had at the present moment justified them if they were not actively resisting his grace. The late Lutheran Scholastic David Hollaz baldly claimed that believers could never have full assurance of their salvation until their deathbed.[4] Thus, intuitu fidei placed the accent very heavily on the human subject’s initiative in continuing to worthily cooperate with the divine grace offered in the means grace. Indeed, it ultimately assumed that humans did indeed contribute something to their salvation.[5] Inevitably, this teaching led to a return to the anxiety of whether one had appropriately cooperated with divine grace, albeit now following a line of reason anticipated by Melanchthon’s psychologization of faith.
In the last decades of the seventeenth century there emerged a tradition within Lutheranism called “Pietism.”[6] Pietism is often seen as the antithesis of Scholastic Orthodoxy, with which it fought with for theological supremacy until well into the eighteenth century.[7] Nevertheless, there is a continuity between the two theological traditions in that they both accorded a definitive role to the human subject in cooperating with divine grace. Therefore, it is arguably the case that Pietism inherited Scholastic Orthodoxy’s problematic theology of sin and grace, and simply drove the disastrous pastoral implications intuitu fidei heresy to its logical conclusion.
[1] Kolb, Bound Choice, Election, and the Wittenberg Theological Method, 266; Schmid, The Doctrinal Theology of the Evangelical Lutheran Church, 272-92.
[2] Eugene Fevold, “Coming of Age: 1875-1900,” in The Lutherans in North America, ed. E. Clifford Nelson (Philadelphia: Fortress, 1980), 313-25.
[3] Schmid, The Doctrinal Theology of the Evangelical Lutheran Church, 458-80.
[4] Ibid.,292.
[5] Kolb, Bound Choice, Election, and the Wittenberg Theological Method, 266
[6] See: Douglas H. Shantz, An Introduction to German Pietism: Protestant Renewal at the Dawn of Modern Europe (Baltimore: The Johns Hopkins University Press, 2013); Heinrich Schmid, The History of Pietism (Milwaukee: Northwestern Publishing House, 2007).
[7] F. Ernest Stoeffler, German Pietism During the Eighteenth Century (Leiden: Brill, 1973), 57-8. See Lutheran Orthodoxy’s classic critique of Pietism in: Valentin Ernst Loescher, The Complete Timotheus Verinus, trans. James Langebartels, and Robert Koester (Milwaukee: Northwestern Publishing House, 2006).
From the draft manuscript for Jack D. Kilcrease, Justification by Word (Lexham Press, forthcoming).
Melanchthon Falls Into the Augustinian Dilemma
The older Melanchthon took Luther’s doctrine of the sacramentality of the word and reinterpreted it along the lines of the typical sacramentalist trajectory of the Augustinian Dilemma. The Word of God is genuinely sacramental for Melanchthon in that it contains the coming of the Holy Spirit who works faith. Nevertheless, in Melanchthon’s teaching it is at minimum a very strongly implied that the Holy Spirit’s work is dependent on the human will’s consent to cooperate. Hence, in Melanchthon’s later work, grace can be construed as ultimately a possibility that is actualized by human decision. Such a human decision can be called in question regarding its sincerity, thereby returning the sinner to the authenticity of his works (in this case, not external works, but rather a psychological event of conversion). Therefore, the logical implication of the older Melanchthon’s theology of justification is that Luther’s unreflective faith is denied in favor an extremely reflective faith. As we will see, the psychologizing of faith and the implicit call for self-examination as the sincerity of one’s conversion would become a standard feature in many strands of the later Protestant tradition.
From the draft manuscript for Jack D. Kilcrease, Justification by Word (Lexham Press, forthcoming).