Concordia Theological Quarterly Volume 77:1 ²2 January/April 2013 Table of Contents In Memoriam: Harold H. Zietlow (1926 ²2011) ............................................. 3 Epistles before Gospels: An Axiom of New Testament Studies David P. Scaer ....................................................................................... 5 Moses in the Gospel of John Christopher A. Maronde ................................................................... 23 Rectify or Justify? $ 5 H V S R Q V H W R - / R X L V 0 D U W \ Q · V , Q W H U S U H W D W L R Q of 3 D X O · V 5 L J K W H R X V Q H V V / D Q J X D J H Mark P. Surburg ................................................................................. 45 The Eucharistic Prayer and Justification Roland F. Ziegler ................................................................................. 79 The Reception R I : D O W K H U · V 7 K H R O R J \ L Q W K H : L V F R Q V L Q 6 \ Q R G Mark E. Braun .................................................................................... 101 Righteousness, Mystical Union, and Moral Formation in Christian Worship Gifford A. Grobien ............................................................................ 141 Theological Observer ..................................................................................... 165 * R G · V : R U G 7 K U H H 9 L H Z V 2 Q H % L E O H The Mission of the Church in an Age of Zombies One Nation under God: Thoughts R H J D U G L Q J ´ 3 D W U L R W L F 6 H U Y L F H V µ Book Reviews .................................................................................................. 184 Books Received ............................................................................................... 191 CTQ 77 (2013): 141 ²163 Gifford A. Grobien is Assistant Professor of Systematic Theology and Supervisor of the Doctor of Ministry Program at Concordia Theological Seminary, Fort Wayne, Indiana. Righteousness, Mystical Union, and Moral Formation in Christian Worship Gifford A. Grobien Ethics is concerned with moral evaluation of people, actions, and institutionsFthe determination of whether these are good or bad. Lutheranism, which identifies the doctrine of justification apart from works as the central article of the Christian faith, takes various stances toward ethics. Because the central doctrine of Lutheranism is that believers are justified solely on account of Christ apart from human effort, the typical foundations of ethical reflection and discourse are called into question. If a believer can state with confidence that he is free from sin and is completely righteous before God, of what concern are the questions of good or bad behavior? He is already good, at least where it really counts. In some cases, the preaching of justification takes up the full attention of the church and sustained, corporate reflection on ethical questions is ne-glected. As important as good works are, they are not as important as get-ting into heaven. Ethics becomes secondary to doctrinal questions, and even when ethics is addressed, it is addressed in doctrinal terms, such as the distinction between law and gospel, or the doctrine of vocation or sanc-tification. Lutheranism has been perennially criticized on this basis for its in-ability to articulate an ethic, to advocate moral behavior, and to teach good works.1 Although the Lutheran tradition has produced significant work in 1 Luther had to deny throughout his career that he rejected good works. See, for example, 35:18; 26:137; 41:111 ²112 in / X W K H U · V : R U N V American Edition, 55 vols., ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann (Philadelphia: Fortress Press; St. Louis: Concordia Publishing House, 1955 ²1986). The various confessional writings of the Lutherans include articles that deal specifically with this accusation. The Augsburg Confession denies the charge that the Lutherans forbid good works (AC XX, 1 ²7), and the greater part of the article on justification in the Apology of the Augsburg Confession I D O O V X Q G H U W K H V X E K H D G L Q J ´ 2 I / R Y H D Q G W K H ) X O I L O O L Q J R I W K H / D Z µ L Q Z K L F K the explicit charge of not teaching good works is countered with an extended expla-nation of the Lutheran understanding of good works and their relationship to justi-fication (Ap IV, 122 and following, and especially 136 ²140). The Formula of Concord 142 Concordia Theological Quarterly 77 (2013) ethics,2 the tradition remains mixed because of the unique methods and concepts that characterize Lutheran ethics. Ethics is typically concerned with questions of norms, intention, means, ends, duty, virtue, and agency, but these kinds of terms are secondary or may even be absent from Lutheran ethical discourses. Instead, Lutherans have distinct categories for reflecting on and discussing ethics: law and gospel, functions of the law, the two kingdoms or realms, sanctification, vocation and the created orders, and the theology of the cross.3 These distinctly Lutheran ethical categories do not easily translate into other ethical traditions. This diffi-culty in correlation may suggest to other traditions that Lutherans do not actually engage in ethical reflection, perpetuating the misconception that Lutherans forbid, discourage, or neglect good works. I. Law and Gospel in Contemporary Lutheran Ethics Lutheranism does have a powerful, if rather unsystematic, way of speaking of ethical formation. Moral capacity grows through sanctification, the growth in righteousness experienced by a Christian because of the con-tinuous forgiveness of sins. In receiving the full forgiveness of sins in Jesus Christ, the Christian is not left as a blank slate, as if only evil is taken away so that he is now morally neutral. Rather, the righteousness of Christ is given to him. All that Christ lived, suffered, and conquered in his resur-rection is given freely to the Christian. The understanding and will of the newly created person is redirected from sin and idolatry outward toward God and the neighbor. The person becomes loving. Faith, which receives the forgiveness of sins, becomes active in love toward God and neighbor. 4 Robert Benne elaborates: Dazzled as they are by the wonder and profundity of God ·s justifying grace in Christ, Lutherans are tempted to think that the only really interesting ethical question is the motivational one. After being includes an article on good works to reject the idea that good works are harmful to salvation, affirming instead that good works are necessary (SD IV). 2 See, for example, Werner Elert, The Christian Ethos (Philadelphia: Muhlenberg Press, 1957); Gustaf Wingren, Creation and Law (Philadelphia: Muhlenberg Press, 1961); Helmut Thielicke, Theological Ethics, ed. William Lazareth (Philadelphia: Fortress Press, 1966 ²); and numerous writings of George Forell and Gilbert Meilaender. For a more recent treatment, see Benjamin Mayes, Counsel and Conscience: Lutheran Casuistry and Moral Reasoning after the Reformation (Vandenhoeck & Ruprecht, 2011). 3 5 R E H U W % H Q Q H ´ / X W K H U D Q ( W K L F V 3 H U H Q Q L D O 7 K H P H V D Q G &