Protestantism is nothing new in the Nordic countries. Since the reformation, Lutheranism and its theological convictions have been central not only to church life, but to cultural life as a whole. Even though the Nordic countries have become post- Christian, the Lutheran churches still play an important role in people’s lives. Rituals such as baptism, confirmation, weddings and funerals mean they are still connected to the Lutheran church. There are also a number of robust Lutheran church networks that are faithfully sharing the Gospel in the Nordic countries. The Gospel Coalition (TGC), is also focused on the Gospel and wants to work together with likeminded Lutherans to spread the Gospel in the North. TGC is reformed in its theology and that raises the question of whether the theological differences should stop Lutherans from working with TGC or not. We are convinced that even though there are some key differences between Reformed and Lutheran theology, there is a basic orientation towards the Gospel of grace that transcends these differences and creates a basis for fellowship and cooperation. For as Christians we all long for the Kingdom of God to come to earth.
Both Lutherans and Reformed share a belief in the Gospel of Jesus Christ: the message of salvation by God’s grace through repentance and faith in Christ. This doctrine of salvation by grace alone through faith alone is a central theological common ground. It goes to the very core of the Gospel, and shows us that we are not in a position to demand something from our Creator. We are sinners, and we are too proud to ask for his grace. Instead of accepting God’s assessment of our condition, and turning to Him in repentance and faith, we would rather be our own lords. And so, even though God has revealed his greatness throughout creation, we want nothing to do with His grace.1 Therefore, both Lutherans and Reformed agree that salvation must be a gift, utterly and completely unmerited by its recipients. This is the most important truth in both theological traditions, and that unites us across cultures and theological emphases.
But there are also many other noteworthy areas where we agree theologically. We agree that everyone is bound by sin, that God can call anyone to himself, that children should be educated in the faith, that Christ is lifted up above everything and everyone, that we are justified by God’s grace alone, that the local church is very important in God’s plan for salvation, and that God’s word is true, without fault and enough for the Christian life. This is only a part of our shared heritage, but perhaps most deeply felt, is the shared sadness that the Nordic countries are abandoning the Protestant reformation, and becoming the world’s most secular. This cause alone should be enough to re-unite us, and to make our hearts beat together to reach our lost brothers and sisters in the Nordics.
The Nordic countries are abandoning the Protestant reformation, and becoming the world’s most secular. This cause alone should be enough to re-unite us, and to make our hearts beat together to reach our lost brothers and sisters in the Nordics.
With that said, it is worth discussing some points that historically have differentiated Lutherans and Reformed. Many Lutherans think of Calvin’s doctrine of predestination, when they think of Reformed theology. This doctrine says that God has elected some people to be saved and others to be lost. This is certainly a controversial doctrine, but as long as we agree that God alone is responsible for saving us, the specifics of this doctrine does not have to divide us. The Lutheran doctrine of predestination has many similarities with the Reformed. The Formula of Concord says that the “predestination or eternal election of God” is the “cause of their salvation”.2 This is the most important point, namely that God elects us to salvation. The specifics about how God is involved in some being lost can be discussed among brothers and sisters in Christ, but a central point for both traditions is that human beings are responsible for their own sin and its consequences. That is true regardless of how one understands the doctrine of election. Both traditions share the idea that the human condition has been ruined by sin such that we cannot approach God on our own. Thus, we recognize that salvation is monergistic, that God saves us without any effort on our part as humans. This is one of the important concepts that the doctrine of election protects, and specifics regarding this doctrine does not have to cause division.
A doctrine that sometimes divides Lutherans and Reformed theologians is the teaching called limited atonement. This refers to the idea that the atonement achieved by Christ was limited to a specific group of people, namely, those chosen by God to be a part of the universal Church. We prefer the name “particular atonement” as this communicates more positively that God is laser focused on his plan to rescue and redeem a specific people. Again, where the Reformed view seeks to logically resolve the tension between election and Gods universal love, the classical Lutheran view as stated in the Formula of Concord wants to affirm both simultaneously without a tight logical resolution.3 Although there is a division between the Reformed and the Lutheran thinking here, there seems to be common ground. Lutherans, while still remaining faithful to their tradition, may sometimes resolve this tension by affirming limited atonement, and there is also room for broadly Reformed theologians to take a Lutheran approach, and see this point as a paradox. That being said there is a common desire to distinguish ourselves from a more man-centred view, maintained by Arminians, Roman Catholics, and many others. We commend the desire of the Formula of Concord to be faithful to the tensions we see in scripture, and wholeheartedly resonate with the Lutheran view of the atonement that magnifies the grace of God, and shows that it is not possible to save ourselves.
Another historical point of disagreement is the understanding of the Lord’s supper. Both Luther and Calvin rejected the Catholic understanding of transubstantiation and Zwingli’s idea that the Lord’s supper is merely symbolic. Both upheld Christ’s presence in the eucharist, but they differed in their understanding of how Christ was present. For Calvin, Christ can only be present in the Eucharist by virtue of his divine nature. Christ’s bodily presence is not there, but Christ is present by his Holy Spirit. Luther viewed this quite differently. He taught that if Christ is to be present in the Eucharist, it has to be a presence of both natures, including Christ’s physical body. This matter has been a source of division historically, but given the current circumstances of the West’s increasing rejection of the Gospel, it seems to us that this point should not stop us from working together. While it can be useful to discuss the implications of the various views on the Lord’s Supper, we must not forget our dearly held common doctrines like justification by faith alone and substitutionary atonement.
Finally, it is worth mentioning that within TGC there are a variety of different views on baptism, including infant and believers’ baptism. Here there is also some common ground between TGC and the Lutheranism. We agree that grace alone is central and that baptism is not a work we do to earn God’s love. We are all concerned that baptism should not replace personal repentance and faith, but be a part of a life lived in honour of God. We all see baptism in the name of the Father, Son and Spirit as a sign of a true and healthy church. One of the strengths of TGC has been to unite groups of Christians who hold different views on baptism in a shared vision of the centrality of the gospel of grace. Many of us have found that we have much in common with brothers and sisters who share these central beliefs but differ in their views on baptism. That being said, there is a difference between how Lutherans and some reformed theologians conceptualize infant baptism. On the Lutheran view, the Gospel of grace is received by the child in baptism, whereas the Reformed have traditionally argued that baptism is a sign of the covenant into which the child is born. Still, on the Lutheran view, the fact that we are born in sin makes it such that it is God’s grace which results in the efficacy of baptism. Thus, while still not agreeing on the details of baptism, we recognize that the Lutheran view cannot be categorized as a work which one performs to earn acceptance before God. Therefore, it is our conviction that differing views on baptism should not hinder our cooperation in the advancement of the gospel.
Doctrinal differences are important, and should not be downplayed or ignored.
Doctrinal differences are important, and should not be downplayed or ignored.
At the same, time disagreement among brothers and sisters in Christ should be charitable, loving and patient. All this to say that when TGC is launching its work in the Nordic countries this is not an attempt to compete with the Lutheran tradition, but rather to come alongside as an ally in order to preach the Gospel to the ends of the earth. TGC has always been on the side of Lutheran brothers and sisters in Christ, including most recently choosing The Care of Souls, by American Lutheran Harold L Senkbeil as the 2019 ministry book of the year. Our hope is to include like-minded Lutheran pastors in our councils and committees, learning from them, honouring them, and helping us shape our Nordic initiatives with the Gospel. Our prayer is that rather than dividing over our differences, we lock arms and be, as Don Carson puts it, “prophetic from the center.”