Introduction
Martin Luther always pursued God’s mysteries rooted in the word, and one such exemplification is in the Heidelberg Disputation. He comprehended the occurrence of a great deal concealed in God that many do not know of yet. He was also privy to the fact that God ought to be sought where he has made himself bare, which is in Jesus. In his quest to discover God, he turned to Jesus, who had sometimes earlier stated to Thomas that he was the way, the truth, and the life. Martin Luther’s theology of the cross embodies a departure from traditional Christian views of power, glory, and success, stressing instead the importance of embracing weakness and suffering as part of the human condition.
Luther’s Distinction Between a Theologian of Glory and a Theologian of The Cross
Luther distinguishes between a theologian of Glory and a theologian of the cross by critiquing the theology of Glory. He asserts that the theology of the cross embodies a diverging opinion from the theology of Glory: the latter assumes a fundamental continuity between the manner of being of the world and that of God. The theology of the Glory is representative of medieval theological systems, which pursued the presentation of a God whose Glory entails gratifying those fallen human ideals for divine standards. A mighty God who can express this might straighten persons and knock their heads out when they trespass, even possibly at the expense of humans. In contrast, Luther advocated for the theology of cross-based human righteousness and being human, with Christ at the core.
Ways This Distinction Has Been Seen by Scholars
By looking at how scholars have viewed the distinction between the two theologies by Luther (David, B. Ferguson and J.I., 1988), objections and alternate views are evident. In an article by Craig Nessan titled “Thine is the Kingdom, the power and the Glory: New Vistas for the theology of the Cross.” The scholar reviews 15 books revolving around the theology of the cross. The author affirms that scholar Jurgen Moltmann sparked the current interest in the theology of the cross during the 70s. This period concurred with the start of liberation theology, which situated the theology of the cross within the background of human injustice and suffering.
This triggered the objection by some, including Luther, to the theology of Glory. In answering the question of suffering within Luther’s theology of the cross, Moltmann reestablished Christ as the crucified God by posing the words, “Why have you forsaken me, my God?” Moltmann presents the theology of the cross as a gospel that the crucified Christ offers to liberate humans from suffering and sin and, by this, objects to the theology of Glory.
In his elucidation, he also presents Christ at the center of the theology of the cross. On the other hand, Scholar Ruge-Jones critiques the theology of Glory by applying it in modern times, offering a critique of the need for control and power. He asserts the need for a doctrine beyond the advocacy for power and control, thus supporting Luther’s theology of the cross.
Key Aspects of The Theology of The Cross and How They Relate to The Gospel
The Realism of Martin Luther
The theology of the cross presents Luther’s whole realism regarding the world. For the first time, the term theology of the cross appears in the Heidelberg Disputation. Luther is seen to contrast the theology of the cross with the theology of Glory, with the latter being a false theology.
In Proposition 21, he asserts that the theology of Glory refers to evil as good and good as evil. On the other hand, the theology of the cross makes clear what is and what is not. The 21st proposition reveals an imperative assertion that reappears in multiple Luther works.
This is that faith and belief should not be based on lying or deluding oneself of reality: a spade should be called a spade; otherwise, it would be hypocritical. Thus, hoping as a Christian does not always entail being an optimist. Whenever it is dark, one should assert so without any hesitation. And one ought not to be smiling all the time.
This is backed biblically, particularly in the book of Mathew, where Jesus rebuked the Pharisees for their elevation of religious traditions above the commandments of God. They were referred to as whitewashed tombs that seemed externally beautiful but unclean inside.
This is a critical point as far as the Christian ethic is concerned. If one is not willingly ready to offer honesty or represses evil knowledge and refers to it as good, then it can be impractical for such a person to exercise prophetic ministry in a world where evil and good exist. The theology of the cross is thus the only theology worth the name, as it enables pointing out the bad and thus can change the modern world.
The Theology of Hope
The theology of Hope also presents another idea that is diverse from the triumphalism advocated in the theology of Glory. It avows that Christian lives are on the journey to fulfilling the divine potential and not an embodiment of an already completed work.
The eschatology by Luther represents a view that is more futuristic than accomplished. He supports the Biblical Hebrew statement that people do not view all that is under their feet but see Jesus. Thus, people do not view the apparent success that results from being good. Instead, this is only seen at times as if it is utilizing a somewhat darkness that entails threats of the crucified one triumphs, which is concealed under its contrary.
It can be deduced that Luther’s utilization of the triumph language is very guarded, though certain Scholars such as Ernst Kasemann have questioned the true meaning of triumph. A point that emerges is that Luther’s work has no obvious, clear-cut, and immediate meaning. For example, in proposition 25, “He is not righteous who does much, but he who, without work, believes much in Christ.” Here, righteousness represents the needed aspect of triumphing in Christ; however, the definition of being righteous is unclear.
For Luther, the resurrection is based on the cross, denoting the spiritual victory among humans, and which makes it possible to realize the cross, particularly in the symbol of humiliation and failure that appears to be opposed to what is typically called victorious: a conclusive triumph of the suffering love of God. The triumph of love ought not to be transfigured to the triumph of power. Instead, the bearing of love as the only proper power should be based on humility and devoid of ego. The theology of the cross is quite natural as one causes “persons of the cross.” With the permission to view with the perspective of faith as the eccentric conquest of divine love behind the failure and humiliation at Golgotha.
Conclusion
In conclusion, the paper starts by introducing the theology of the cross and then contrasts it with the theology of Grace. The ideas in the theology of the cross are then further discussed, and a key point is clear: Christ and Biblical teachings are key in the theology of the cross as it recognizes the realization of facts as they are, which can be characterized as calling a spade a spade.
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