The second charge raised by Calvinists and Synergists against the
_Formula of Concord_ is its failure to harmonize "logically" what they
term "contradictory doctrines": _sola gratia_ and _universalis gratia_,
--a stricture which must be characterized as flowing from rationalistic
premises, mistaking a divine mystery for a real contradiction, and in
reality directed against the clear Word of God itself. Says Schaff, who
also in this point voices the views of Calvinists as well as Synergists:
"The _Formula of Concord_ sanctioned a compromise between Augustinianism
and universalism, or between the original Luther and the later
Melanchthon, by teaching both the absolute inability of man and the
universality of divine grace, without an attempt to solve these
contradictory positions." (304.) "Thus the particularism of election and
the universalism of vocation, the absolute inability of fallen man, and
the guilt of the unbeliever for rejecting what he cannot accept, are
illogically combined." (1, 330.) The real charge here raised against the
_Formula of Concord_ is, that it fails to modify the doctrines of _sola
gratia_ or _universalis gratia_ in a manner satisfactory to the demands
of human reason; for Synergists and Calvinists are agreed that, in the
interest of rational harmony, one or the other must be abandoned, either
_universalis gratia seria et efficax_, or _sola gratia_.
In judging of the charge in question, it should not be overlooked that,
according to the _Formula of Concord_, all Christians, theologians
included, are bound to derive their entire doctrine from the Bible
alone; that matters of faith must be decided exclusively by clear
passages of Holy Scripture, that human reason ought not in any point to
criticize and lord it over the infallible Word of God; that reason must
be subjected to the obedience of Christ, and dare not hinder faith in
believing the divine testimonies even when they seemingly contradict
each other. We are not commanded to harmonize, says the _Formula_, but
to believe, confess, defend, and faithfully to adhere to the teachings
of the Bible. (1078, 52ff.) In the doctrine of conversion and salvation,
therefore, Lutherans confess both the _sola gratia_ and the _universalis
gratia_, because they are convinced that both are clearly taught in the
Bible, and that to reject or modify either of them would amount to a
criticism of the Word of God, and hence of God Himself. Synergists
differ from Lutherans, not in maintaining universal grace (which in
reality they deny as to intention as well as extension, for they corrupt
the Scriptural content of grace by making it dependent on man's conduct,
and thereby limit its extension to such only as comply with its
conditions), but in denying the _sola gratia_, and teaching that the
will of man enters conversion as a factor alongside of grace. And
Calvinists differ from Lutherans not in maintaining the _sola gratia_,
but in denying universal grace.
But while, in accordance with the clear Word of God, faithfully adhering
to both the _sola gratia_ and _universalis gratia_, and firmly
maintaining that whoever is saved is saved by grace alone, and whoever
is lost is lost through his own fault alone, the _Formula of Concord_ at
the same time fully acknowledges the difficulty presenting itself to
human reason when we hold fast to this teaching. In particular, it
admits that the question, not answered in the Bible, _viz_., why some
are saved while others are lost, embraces a mystery which we lack the
means and ability of solving, as well as the data. Accordingly, the
_Formula_ also makes no efforts whatever to harmonize them, but rather
discountenances and warns against all attempts to cater to human reason
in this respect, and insists that both doctrines be maintained intact
and taught conjointly. Lutherans are fully satisfied that here every
effort at rational harmonization cannot but lead either to Calvinistic
corruption of universal grace or to synergistic modification of _sola
gratia_.
Thus the Lutheran Church not only admits, but zealously guards, the
mystery contained in the doctrine of grace and election. It
distinguishes between God in as far as He is known and not known; in as
far as He has revealed Himself, and in as far as He is still hidden to
us, but as we shall learn to know Him hereafter. The truths which may be
known concerning God are contained in the Gospel, revealed in the Bible.
The things still hidden from us include the unsearchable judgments of
God, His wonderful ways with men, and, in particular, the question why
some are saved while others are lost. God has not seen fit to reveal
these mysteries. And since reason cannot search or fathom God, man's
quest for an answer is both presumptuous and vain. That is to say, we
are utterly unable to uncover the divine counsels, which would show that
the mysterious judgments and ways proceeding from them are in complete
harmony with the universal grace proclaimed by the Gospel.
Yet Lutherans believe that the hidden God is not in real conflict with
God as revealed in the Bible, and that the secret will of God does not
in the least invalidate the gracious will of the Gospel. According to
the _Formula of Concord_ there are no real contradictions in God; in Him
everything is yea and amen; His very being is pure reality and truth.
Hence, when relying on God as revealed in Christ, that is to say,
relying on grace which is pure grace only and at the same time grace for
all, Christians may be assured that there is absolutely nothing in the
unknown God, _i.e._, in as far as He has not revealed Himself to them,
which might subvert their simple faith in His gracious promises. The
face of God depicted in the Gospel is the true face of God. Whoever has
seen Christ has seen the Father as He is in reality.
Indeed, also the hidden God, together with His secret counsels,
unsearchable judgments, and ways past finding out, even the majestic
God, in whom we live and move and have our being, the God who has all
things well in hand, and without whom nothing can be or occur, must, in
the light of the Scriptures, be viewed as an additional guarantee that,
in spite of all contingencies, the merciful divine promises of the
Gospel shall stand firm and immovable. Upon eternal election, says the
_Formula of Concord_, "our salvation is so [firmly] founded 'that the
gates of hell cannot prevail against it.'" (1065, 8.) As for us,
therefore, it remains our joyous privilege not to investigate what God
has withheld from us or to climb into the adyton of God's transcendent
majesty, but merely to rely on, and securely trust in, the blessed
Gospel, which proclaims grace for all and salvation by grace alone, and
teaches that whoever is saved must praise God alone for it, while
whoever is damned must blame only himself.
Regarding the mystery involved in predestination, the _Formula of
Concord_ explains: "A distinction must be observed with especial care
between that which is expressly revealed concerning it [predestination]
in God's Word and what is not revealed. For in addition to what has been
revealed in Christ concerning this, of which we have hitherto spoken,
God has still kept secret and concealed much concerning this mystery,
and reserved it for His wisdom and knowledge alone, which we should not
investigate, nor should we indulge our thoughts in this matter, nor draw
conclusions nor inquire curiously, but should adhere to the revealed
Word. This admonition is most urgently needed. For our curiosity has
always much more pleasure in concerning itself with these matters
[investigating things abstruse and hidden] than with what God has
revealed to us concerning this in His Word, because we cannot harmonize
it [cannot by the acumen of our natural ability harmonize the intricate
and involved things occurring in this mystery], which, moreover, we have
not been commanded to do."
The _Formula_ enumerates as such inscrutable mysteries: Why God gives
His Word at one place, but not at another; why He removes it from one
place, and allows it to remain at another; why one is hardened, while
another, who is in the same guilt, is converted again. Such and similar
questions, says the _Formula_, we cannot answer and must not endeavor to
solve. On the contrary, we are to adhere unflinchingly to both truths,
_viz_., that those who are converted are saved, not because they are
better than others, but by pure grace alone; and that those who are not
converted and not saved cannot accuse God of any neglect or injustice
but are lost by their own fault. The _Formula_ concludes its paragraphs
on the mysteries in predestination by saying: "When we proceed thus far
in this article [maintaining that God alone is the cause of man's
salvation and man alone is the cause of his damnation, and refusing to
solve the problems involved], we remain on the right [safe and royal]
way, as it is written Hos. 13, 9: 'O Israel, thou hast destroyed
thyself; but in Me is thy help.' However, as regards these things in
this disputation which would soar too high and beyond these limits, we
should, with Paul, place the finger upon our lips, remember and say,
Rom. 9, 20: 'O man, who art thou that repliest against God?'" (1078,
52ff.)