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According to Gogarten (Luthers Theologie: 51),
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... das Erste Gebot, wie Luther es versteht, \[ |
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ist\] nicht ein Gebot wie aIle anderen. Denn der, der in ihm spricht, ist nicht nur und durchaus nicht in erster Linie einer, der gebietet, sondern |
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der, der gibt, und zwar sich selbst, indem er sich |
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göttlichen Wesens dem Menschen zuwendet. Das meint Luther, wenn er in einer Glosse zu dem Ersten Gebot aus dem Jahre 1530 |
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höchst paradox sagt, dieses sei |
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insofern recht eigentlich das Erste Gebot, weil nichts in ihm geboten werde. Es sei die |
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Verheißungen ist und das Haupt aller Religionen und aller |
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Weisheit, und es begreife das Evangelium und Christus in sich (\[_WA_\] 30 II, 358, 2). |
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But if the promise that is "the source of all prOlnisespromises," and so on, is God's
promise in the First Commandment, "I am the Lord your God"; and if this
promise already belongs to, because the First COlmnandlnent Commandment is constitutive of,
the lex naturalis/lex naturiEnaturiæ, then every human being has always already received
this primal promise in standing under the natural law. But, then, are we not to
infer that what Luther expressly says of the promise made in baptism already
applies, &nd and has to apply, to this primal promise?
UJustpromise?
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\[J\]ust as the truth of |
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this divine promise, once promised over us, continues until death, so our faith in it ought never to cease, but to be nourished and strengthened until death by the continual remembrance of this promise made to us in baptism. . . . \[T\]he truth of the |
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promise once made remains steadfast, always ready to receive us back with open arms when we return (_LW_, 36: 59). |
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It seems ever clearer to Ine me that what Luther says already in his Lectures
on Romans -– that even the heathen would have been saved had they simply
stayed with and worshiped God as God had manifested Godself to them and to
all human beings -– is anything but an isolated statement that can be safely
ignored. It is, in fact, an early statement of a view that COlnes comes to expression again
and again, attesting the extent to which Luther, in his way, understood the
Christian understanding of human existence in something like what Maurice
would call its full "length and breadth."
6 Nlarch March 2010
