Unless the Lord Builds the House

Cover page of the 1534 print of Luther's 1533 lecture on Psalm 127.

In 1533, Luther lectured on Psalm 127 as part of his academic lecture series on the so-called psalms of ascent, psalms 120 to 134. Some people may know this psalm. It begins with the words in the title of this blog post: "Unless the Lord builds the house," and then it continues with: "those who build it labor in vain. Unless the Lord guards the city, the watchman stays awake in vain."

These two verses set the broad scope of Luther's lecture, a discussion of the interplay between divine and human activity in the family and in the political sphere.

I will explore various aspects of this lecture in several blogposts and show that this lecture remains as applicable today as it was in the 1530s. For those who want to read ahead, you can find this lecture and access it--for free--by clicking here. Before delving into the specific issues that may be helpful in the current situation in future posts, today's blogpost will provide a brief introduction to this lecture.

Luther's lecture shows him not only as a mature theologian who--now over a decade into his work of reforming doctrine, church, and society--has become skilled in the interpretation of scripture. This lecture shows him also as someone who is well-versed in the classical philosophical and political tradition represented by Aristotle, Cicero, and others.

Luther had become familiar with the classical philosophical tradition during his studies at Erfurt University. In fact, he had not only studied philosophy; he had also taught it.

Yet as he immersed himself in Scripture, Luther became critical of the blend of philosophy and theology he saw in the church at the time. Eventually, he came to realize that theology had been shoved into the straightjacket of Aristotelian philosophy. This had resulted in a fundamentally moral or even political framing of the relationship between God and humanity. Ultimately, God had become a legislator and strict judge who, on account of Christ, gives humanity the power to do what needs to be done to be saved. Luther had come to hate this God who--because of man's sinful nature--could never be satisfied, no matter how hard one tried.

Part of Luther's rediscovery of the biblical gospel was Luther's insight that humanity's relationship with God was not governed by our actions within a moral framework. Rather, it was governed by God's redeeming action in Christ within the framework of faith in the promise of the gospel: Christ wins complete salvation for all. Faith in the gospel appropriates this salvation as a free gift to the individual believer.

As a result of this rediscovery, Luther redefined the place of the classical philosophical and moral tradition. No longer did it define--or interfere with--humanity's relationship with God. Rather, this tradition became a valuable asset and guide for life in this world--in the home economy and in the political sphere.

As Luther pointed out, this is what the ancient philosophers wanted--provide reasonable orientation and instruction for life in this world. Within these limits, Luther found much he liked in the ancient writers. This included their sense of the futility of human life in this world, which he interpreted in light of Psalm 127, which set forth the simple yet profound philosophy of King Solomon.

The end product is a synthesis of biblical and philosophical teachings, resulting in a broad, encouraging and illuminating vision of the Christian life in a world that is fallen but in which the Creator himself is still present and active, working in and through his creatures as his masks to preserve the world.

Luther shows that God's glory and service of the neighbor are the dual purposes of life in family and the political world. He also shows that fallen humanity time and again strives to be God to guarantee wealth, power, and success in this life, which time and again results in tyranny in the home and the state. Others, seeing their efforts to secure a good life for themselves fail, give up and embrace anarchy. Yet redeemed humanity--charting a middle course between tyranny and anarchy--begins to live in a restored relationship with God. In this relationship, God--not humanity--is in charge of the world, while humanity serves as God's masks and channels through which he bestows his blessings on all, preserving the world until the Last Day.

More to come. Stay tuned!