Discussion Starter: The Protestant Reforemation

In contrast with the Hebrew Bible, Martin Luther outlines the difference between passive righteousness and active righteousness, with passive righteousness being “the most excellent righteousness” (Hillerbrand, 125).  Luther argues how  true righteousness from God “we do not perform but receive, which we do not have but expect” (126) stating that true faith in God isn’t observed by the rituals and laws of God but through pure belief and genuine trust in God.He urges that “...to ignore the law and to live before God as though there were no law whatever” (127) is the truest way to live and dedicate one’s life to God. This is in opposition with the Hebrew Bible which lists several different rules and rituals a person must follow to prove their worth and faith to God. Fear dominates in the Hebrew Bible as God is a distant, but an always present, terrifying figure for the believers.     

Since the Hebrew Bible, the interpretation of God has shifted from being something to be feared into something to be accepted. Acceptance becomes the new measure of faithfulness as observed with Paul in the New Testament. He makes a distinction between the law and the “spirit of the law”, in which a person’s devotion is tested through their genuine love for God rather than completion of tests or rituals. Luther further interprets this idea by stating that faithfulness is achieved by doing nothing but accepting God’s will, ignoring the laws, because this circumvents the potential for sin; with no law to disobey there is no sin and we can therefore acquire “perfect joy, righteousness, grace, peace, life, salvation, and glory” (129).

By redefining God’s role in Christianity, Luther attempts to bridge the relationship gap between God and humans. More than just being God’s subjects, humans are granted his will and through this, believers obtain a higher level of spirituality, distinguishing them from others. By bringing God closer to humans, there is the creation of a more personal connection that is only shared with other Christians. Solidarity becomes much more subjective as the distinction of belief should not be based by objective, earthly means. Luther recognizes this in saying “we must take great care in these issues and hold to this distinction... this distinction is easy to speak of ; but in experience and practice it is the most difficult…”(132). With the changing interpretation of what makes a Christian, what does it mean to be a Christian in modern times? Is it through acts of righteousness (diligently going to church, preaching God’s laws, etc.) or by simply believing in God? What is the solidarity of Christians based on in modern times?