Lutheran Theology: A Grammar of Faith by Kirsi Stjerna

Abstract

Reviewed by: Lutheran Theology: A Grammar of Faith by Kirsi Stjerna Anthony Bateza Lutheran Theology: A Grammar of Faith. By Kirsi Stjerna. New York: T&T Clark, 2021. 218 pp. In many Lutheran congregations the Book of Concord is resting comfortably on a dusty bookshelf, safe from the wear and tear other books might receive. One could lament this reality, but, truth be told, the confessional documents can trip up rostered leaders and parishioners alike. The eager optimism of curious readers diving [End Page 465] into the Augsburg Confession turns into befuddled dejection long before reaching the Smalcald Articles. What is needed is a guide who will blend well-crafted historical and theological knowledge with a passion for the Confessions’ ability to illumine pressing questions. Fortunately, Kirsi Stjerna, professor at Pacific Lutheran Theolo gical Seminary, proves to be just such a guide. Lutheran Theology is divided into three sections, with the first two providing succinct introductions to Martin Luther’s life, theology, and the general layout and history behind the Book of Concord. The third section does more heavy lifting, with chapters addressing issues with our language about God, Christology, sin, and the church. Stjerna suggests that the idea of freedom, in its various angles, is a helpful thread for readers trying to find their way through these documents. This approach gives a welcome flexibility and the reader is invited to “engage Luther boldly with the topics they are passionate about and not worry too much about the historical distance or the appropriateness of the questions raised” (197). This, of course, does not mean that questions of historicity or appropriateness are abandoned. Each chapter grounds itself in the Augsburg Confession before moving through other confessional documents, Luther’s broader theology, and the practical and conceptual puzzles that modern readers bring to the texts. Core Lutheran beliefs are highlighted and well explained. Readers come to understand the principle of sola scriptura and how this Reformation principle differs from biblical literalism. Just as the Reformation itself was an exercise in teamwork, Stjerna says that Lutheran hermeneutics has always “been considered a group effort, a dialogical process, where concord and discord are possible and tolerated” (58). Other central loci, such as the law-gospel dialectic, are also presented as key Lutheran formulations possible of generating endless spiritual insights “as the framework allows tension and surprises” for all (78). Stjerna celebrates the confessions while noting potential deficiencies and omissions. At times this means pushing deeper into the texts. Acknowledging the lack of a systematic engagement with pneumatology in the confessions, Stjerna guides the reader through [End Page 466] the Holy Spirit’s appearance in various passages and in particular Luther’s constant and pastoral attention to the Spirit in the Large Catechism (104–108). In other cases texts simply overlook or fail to address issues of our day, like the ideas of lordship and bondage or the use of gendered language for God and gendered norms for humans. In these moments Stjerna pushes beyond the confessions without abandoning them, providing a wonderful example of how this work enriches both our reading and our response to the texts. While this volume offers much to praise, two areas of concern should be noted. First, minor grammatical infelicities can occasionally distract the reader. Second, the consistently positive explication of Lutheran teaching can create challenges for understanding the reformers and their forebears. This can lead to a lack of nuance in dealing with earlier figures, like St. Augustine, or in addressing the motivations behind late-medieval Roman Catholic beliefs or practices. When problems appear to threaten some of Luther’s claims, Stjerna sometimes explains these as resulting from his lack of systematicity or as deep theological insights in themselves. Luther’s teaching on human freedom and predestination, for example, leads to notorious difficulties when pressed in different directions. Stjerna recognizes this, but appreciatively lifts up Luther’s warnings about God’s unknown ways and the dangers of pressing the issue too far. But should we push back on Luther’s potentially evasive response? Is he cautioning the faithful to respect proper theological boundaries, or is there a deeper issue here generated by Luther’s own theology or the...