Conclusion

It has become evident in this study that Luther's and Calvin's commentaries are in many ways very different. While Luther is more existential, profound, creative and verbose, Calvin is systematic and brief. It also appears that there is no direct interdependence between the commentaries. That is why it is all the more significant that the comparison of Luther's and Calvin's commentaries on Galatians has demonstrated that there is a far reaching agreement between substantial concepts in the two reformers' commentaries both (1) with regard to which concepts are identified as substantial and (2) in reference to how these concepts are understood. It can therefore be seen that the results of this study fall roughly in line with the position which sees a thoroughgoing agreement between the theology of Luther and Calvin despite some obvious differences. It is noteworthy in this context that the works of Engels and Hesselink, who have specifically compared the theology of Luther's and Calvin's commentaries on the epistles of Paul, have also come to a similar conclusion.1097

At the same time, it may be in place to reiterate that the present study finds its place among and in the context of other kinds of studies comparing

Luther's and Calvin's theology. Those which compare a single theme or the whole of Luther's and Calvin's theology can be of benefit to studies focusing on themes in the two reformers' biblical commentaries. On the other hand, those studies which compare the German and Swiss reformers' biblical commentaries also highlight a beneficial and unique perspective in paying attention to central theological themes of Luther's and Calvin's thought as they are expounded right at the source, in their comment on the Bible.

With the exception of the scandal of the cross and suffering as a Christian (a major theme only in Luther), the concepts identified as substantial are the same in both commentaries on Galatians. Both regard justification as the most important concept.

Other central themes include the work of the Holy Spirit, the law, good works and ministry. There is an interesting side result of this study with regards to the theme of finding comfort in one's personal struggle of faith (Anfechtung), which supports

Bornkamm's earlier work on Luther's Galatians in that she identifies this as one of 1097See e.g. Engels 1967, vol. 1: 14, 45-49, 114, 116-117, 133-135 (vol. 1) and Hesselink 1984: 77-79.

Noordegraaf's position also appears to fall in line with seeing a thoroughgoing continuity between Luther and Calvin. His study, however, is limited to a brief, though central passage in Galatians (Gal.

2.11-14). See Noordegraaf 1989: 104-109. The work of Parker 1963 does not directly examine the theology of Luther's and Calvin's commentaries, but focuses on their method of interpretation. Parker sees distinct theological variances in Luther and Calvin, which he believes are due to their different methods of interpretation. See Parker 1963: 72-75. its substantial concepts. This notion appeared central to Luther in connection with justification and the work of the Holy Spirit.

Attention is now turned to the main thematic similarities and differences in Luther's and Calvin's Galatians.

Both Luther and Calvin affirm that justification takes place through faith alone, in Christ alone, in contradistinction to righteousness through works. Both also underline that Christ has died personally 'for us' (pro nobis). Both also set the gospel in contrast to the law and regard Christian liberty, seen as freedom of the conscience from the law, as central. Further, Luther and Calvin see gospel and law as antithetical ways to salvation, of which the gospel, grounded in God's grace and promise, is the only true way to righteousness. Both reformers moreover highlight the importance of Christian liberty, which means complete freedom from the law in one's conscience. Finally, both agree on the fact that the way to justification was through faith in Christ in the Old and New Testaments.

Their differences on justification deal primarily with differences in emphasis, in that Calvin, for instance, discusses the nature of faith and the relationship between the Old and New Testaments in more detail than Luther, while

Luther portrays the contrast between righteousness by faith and works in more ways and through more illustrations than does Calvin.

Perhaps the most significant point of difference relating to justification between Luther and Calvin occurs in their views on the believer's union with Christ. Calvin sees both justification and regeneration as indissolubly joined in the believer's union, a connection which is nowhere affirmed in such clear terms in Luther's commentary. Also, there is a difference in that Luther frequently discusses justification as a personal comfort in one's struggle of faith

(Anfechtungen),1098 which is not a significant theme in Calvin's commentary.

Luther and Calvin largely agree on the work of the Holy Spirit as presented in their Galatians. Both see assurance of salvation, wrought by the Spirit, as an indispensable sign of genuine faith and regard the struggle between the Spirit and the flesh as characterising Christian life. Further, both Luther and Calvin agree that the Holy Spirit is received through faith.

However, Luther's more specific notion of the Spirit as being received through the preached Word is absent in Calvin's commentary. There is some further difference in emphasis, in that Luther often discusses the struggle of the personal conscience, in which the Holy Spirit brings comfort. The most significant difference regarding the work of the Holy Spirit appears to deal with the concept of regeneration. Regeneration has a more prominent position in Calvin's

1098This gives some support to Bornkamm who treats this theme as a separate substantial concept in Luther's Galatians. See Bornkamm 1963: 232-234, and the whole of section III in her book.

Galatians, and Calvin explicitly connects regeneration with justification, a notion not present in Luther.

Against the view which assumes that there is a distinct disagreement between Luther and Calvin on the law, the present research on their Galatians demonstrates an essential agreement on most issues. Both define the law in Galatians as the whole law, including the moral law. Both also see a danger in misusing the law for justification. Luther and Calvin also see eye to eye on the fact that as far as justification and the conscience of the believers are concerned, the law is abrogated.

Further, the two reformers strongly accentuate the convicting function of the law (the second use of the law for Luther and the first use of the law for Calvin), in that it helps the people to see their sin and consequently their need of Christ and the gospel. Luther and Calvin concur on the use of ceremonial observances in Christian life as well, regarding it as central that whenever traditions are used, their observance is not confused with the issue of justification, but left free for Christian consciences.

The only substantial difference regarding the law in Luther and Calvin relates to the notion of the third function of the law, which only Calvin explicitly identifies, and to Calvin's related identification of Christ as the Mediator of the law, a task which Luther assigns only to Moses, not Christ. Even here, it needs to be borne in mind that Calvin strictly maintains the law / gospel contrast with regards to justification. Further, Calvin's third use of the law includes aspects of what Luther defines as belonging to the second use of the law, namely, that of the restraining function of the law in the believers' lives. Similarly, Luther also discusses Christian obedience to the law in a positive sense, although he never explicitly addresses this in terms of yet another use of the law.

Nevertheless, there is an important difference between Luther and Calvin on the law in that Calvin, in contrast to Luther, sees the positive exhorting role of the law in the life of believers as its primary role, while Luther sees the convicting function as primary. This difference emerged clearly in the commentaries despite the fact that Calvin recognizes the convicting function of the law (usus elenchticus legis) as the more central one in Paul's letter to the Galatians.

There is an essential agreement between Luther and Calvin on the main issues regarding good works, too. Both Luther and Calvin exclude good works from justification, but nevertheless stress the necessity and focal importance of good deeds in the believers' lives. While the notion of merit emerges as an important theme in Calvin's discussion on good works and the contrast between works grounded on faith versus works performed without faith is central to Luther, there are no significant disagreements on these concepts. Instead, both affirm that genuine good works are those performed on the grounds of God's covenant and grace

(Calvin) and on the grounds of faith (Luther). Luther and Calvin agree also on the fact that love is the only right motivation for good works and regard that one's neighbour, representing everyone in need, is the appropriate object for one's good actions. It is therefore focal that the Christian does good to all, as much as one can.

Both reformers also stress the importance of being tender with the fallen and emphasize the importance of faithfulness and reasonableness in financial remuneration of ministers.

A slight difference in emphasis can be identified in the fact that Luther stresses faithfulness in one's daily calling more than Calvin, who nevertheless also agrees with that foundational concept.

The comparison of Luther's and Calvin's concepts on ministry demonstrates primarily similarity but also pinpoints perhaps the only clear disagreement between the two reformers in the substantial concepts of their Galatians.

Both Luther and Calvin emphasize the high honour of gospel ministry and stress the importance of proclaiming the pure gospel as found in God's

Word. Accordingly, both also see it as the minister's task to oppose sternly false teachers. Further, both highlight the importance of tenderness in correcting the fallen and exhort ministers to humbly perform their God-given task instead of seeking for human recognition.

Some difference appears in the fact that, while both Luther and Calvin recognize the role of Holy Spirit as indispensable in ministry, Luther stresses the spoken, preached Word more than Calvin does.

There is a clear disagreement, however, on who should appoint ministers in their office. Luther sees that the gospel call ought to proceed from the prince of the land (or the bishop) while for Calvin the people of the congregation ought to vote on this issue.

Suffering as a Christian and the scandal of the cross appeared as a central theme only in Luther's commentary. Another theme, here treated in connection with justification and the Holy Spirit, which also appeared as specifically characteristic of Luther's commentary, was his focus on finding comfort through the gospel in one's personal struggle of faith.

It was further noted that out of the minor themes of Luther's and Calvin's Galatians, the doctrine of the devil and the theology of hope have more significance for Luther, while those of God's providence and human depravity have more importance for Calvin.

This study has come to the result that Luther and Calvin, having given attention to the same biblical text, have arrived at fundamentally similar positions on substantial concepts in Paul's epistle to the Galatians. While some differences remain, they are mostly insignificant. This study concludes with quotes central to both Luther's and Calvin's commentaries.

'For in my heart there rules this one doctrine, namely, faith in Christ. From it, through it, and to it all my theological thought flows and returns, day and night; yet I am aware that all I have grasped of this wisdom in its height, width, and depth are a few poor and insignificant firstfruits and fragments.'1099

'For the issue here is nothing trivial for Paul, it is the principal doctrine of Christianity. When this is recognized and held before one's eyes, everything else seems vile and worthless. For what is Peter? What is an angel from heaven? What is all creation in comparison with the doctrine of justification?'1100

'It was necessary to indicate the fountain, so that his (Paul's) readers should know that the controversy was not concerned with some insignificant trifle, but with the most important matter of all, the way we obtain salvation.'1101

'Paul very properly contends as for a fundamental article of the Christian faith. It is no small evil to quench the light of the Gospel, to lay a snare for consciences, and to remove the distinction between the Old and New

Testaments. He perceived that these errors were also connected with a wicked and pernicious opinion as to the manner in which justification is obtained.'1102

1099Nam in corde meo iste unus regnat articulus, scilicet Fides Christi, ex quo, per quem et in quem omnes meae diu noctuque fluunt et refluunt theologicae cogitationes, nec tamen comprehendisse me experior de tantae altitudinis, latitudinis, profunditatis sapientia nisi infirmas et pauperes quasdam primitias et veluti fragmenta. WA 40a.33.7-11, Praefatio D. Martini Lutheri, 1535.

1100Paulus hic non agit de lana caprina nec de pane lucrando, sed de praecipuo articulo Christianae doctrinae. Illo conspecto et habito ob oculos caetera omnia vilescunt et nihili sunt. Quid enim est Petrus,

Paulus, quid angelus e coelo, quid universa creatura ad articulum iustificationis? WA 40a.192.19-22, on 1101Sed necessario fontem ipsum indicare: ut sciant lectores non hic de umbra asini litigari, sed de re omnium maxima, qua ratione salutem obtineamus. COR 16.9, Argumentum.

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Commentary on Galatians (1535) (no of differences to Lut 1535) (no of differences to Lut 1535) Vulg 1509 agreements against Wit

Wit 1529 agreements against Vulg Note on the Principles of Counting the Number of Differences in the above Table:

Differences in punctuation and capital vs. small case have not been recorded in the table above. This is because the WA 40a-40b Latin translations of the Bible text are frequently given in short phrases each beginning with with a capital letter and ended by a full stop. Variances in chosen words are counted as one difference / word and variances in spelling are also counted as one difference / word. Variance in word order is counted as one difference and added or omitted words and phrases are also counted as one difference.

* There are a few occasions when Luther's phrase by phrase comment on the Latin text of Galatians differs from the full Latin text of several verses he had quoted just previously in the Weimarer Ausgabe

40a (1531/1535). However, the changes are insignificant, with the greatest difference in v.16. The phrase 'ut Evangelisarem illum in gentibus' from Luther's rendering of verses 1.15-17 has been replaced by 'Ut

Evangeliseram illud inter gentes' in his subsequent phrase by phrase comments. Compare WA 40a.136.11 and WA 40a.142.23.

Sample Comparison of Luther's and Calvin's Latin Translations of Galatians Similarities in the Latin Translation of Galatians

Cognoscitis ergo, quod, qui ex fide sunt, hi sunt filii Congoscite ergo quod qui ex fide sunt, ii sunt filii Abrahae. WA 40a.373.18

Quicunque enim ex operibus Legis sunt, sub Quicunque enim ex operibus Legis sunt, sub maledicto sunt. Scriptum est enim: maledictione sunt. Scripture est enim:

'Maledictus omnis qui non permanserit in omnibus, Maledictus omnis, qui non permanet in omnibus quae scripta sunt in libro Legis, ut faciat ea.' quae scripta sunt in libro Legis, ut faciat ea.

WA 40a.391.28, 396.24-25 Itaque Lex paedagogus noster fuit in Christum.

Itaque Lex, paedagogus noster fuit in Christum, Ut ex fide iustificemur. WA 40a.529.15, 533.13 ut ex fide iustificaremur. COR 16.83

Gratia Domini nostri Iesu Christi cum spiritu Gratia Domini nostri Iesu Christi cum spiritu vestro fratres, Amen. WA 40a.183.20-21 vestro fratres, Amen. COR 16.147

Differences in the Latin Translation of Galatians O insensati Galatae. Quis vos fascinavit non obedire O stulti Galatae, quis vos fascinavit, ut non obedire veritati? Quis vos fascinavit? Non obedire veritati?* obediatis veritati?

Quibus ob oculos Christus Iesus praescriptus est.

Quibus ante oculos Iesus Christus depictus est, Quod sit in vobis crucifixus. inter vos cricifixus.

WA 40a.308.32, 313.24, 319.18, 322.22, 323.31, 324.23

* Luther repeats this phrase At ubi venit plenitudo temporis, misit Deus Quando autem venit plenitudo temporis, misit Deus filium suum, factum vel natum ex muliere,

Filium suum factum ex muliere factum sum lege. WA 40a.560.17-18 redactum sub Legem. COR 16.88

Quae erat beatitudo vestra? Testimonium enim Ubi igitur beatitudo vestra? Testimonium enim perhibeo vobis, quod, si fieri potuisset, oculos reddo vobis, quod si possibile fuisset, etiam oculos vestros eruissetis et dedissetis mihi. vestros effossos dedissetis mihi.

WA 40a.639.19, 640.17-18 Vellem autem esse apud vos nunc et Vellem autem nunc coram esse vobiscum, et mutare vocem meam. Quoniam confundor in vobis. mutare vocem meam, quia anxius sum in vobis.

WA 40a.651.20, 652.21

Nolite errare, Deus enim non irridetur. Quae enim Nolite falli, Deus non subsannatur. Quod enim seminaverit homo, haec et metet. seminaverit homo, hoc etiam metet.

WA 40a.159.27, 161.14

Table of Luther's and Calvin's References to Patristic and Contemporaneous Commentators on Galatians agreements disagreements agreements disagreements

1103'Exegetical' is used in reference to comments which are only exegetical.

1104'Theological' is used in reference to comments which include theological argumentation, with or without exegetical comment.

1105'Homiletical' is used in reference to statements, which add colour to the discussion, but are not used in a theological or exegetical way.

1106In the table above, the mentioning of one of the commentators in one context (even if the name is repeated) is counted as one occurrence. At times it is difficult to separate exegetical comments from theological ones. When the passage deals with interpretation and includes theological application, the instance is taken as theological, while a discussion limited to an appropriate translation or to the context of the situation in Galatia is counted as exegetical.

1107Luther adds that Augustine later changed his interpretation, which is more in line with his own position. See WA 40a.622.12-19. See also WA 40a.623.27-29, on Gal. 4.10.

1108This occasion is a reference to Ambrose' (and Augustine's) lifestyle, not to his comments on Galatians. Ambrose did not separate himself from society like others, but stayed among people, encouraging them with the Word, thus demonstrating what true sainthood means. See Luther's comment in WA 40b.104.30-105.13, on Gal. 5.19.

Substantial Concepts in the Weimarer Ausgabe (WA) and Calvini Opera Recognita (COR) Editions of Luther's and Calvin's Commentaries on Galatians

Identified Substantial Concepts of Luther's Commentary on Galatians in the Weimarer Ausgabe Scandal of the Cross and Suffering as a Christian

Ministry - Call to Ministry Justification – Christian Righteousness vs. Righteousness by Works Ministry – Call to Ministry

Scandal of the Cross and Suffering as a Christian Justification – Forgiveness and a Joyful Conscience Justification – Role of Christ in Justification –

Speculation about God's Majesty outside of Jesus Christ vs. God as Revealed in Jesus Christ the Propitiator Christology - Nature of Christ

Justification – Role of Christ in Justification – Christ as Having Been Given 'for us' pro nobis (here – 'for our sins' pro peccatis nostris)

Justification – Christian Righteousness vs. Righteousness by Works Justification – Role of Christ in Justification – Speculation about God's Majesty outside of Jesus Christ vs. God as Revealed in Jesus

Christ the Propitiator Law – Second Commandment Ministry – Fatherly Tenderness in Ministry Ministry – Difficulty with Sectarians

Ministry – Fatherly Tenderness in Ministry Exegetical Comment (*4) Justification – Role of Christ in Justification – Christ as the Lawgiver vs. Christ as the Saviour

Doctrine of the Devil Ministry – Opposing False Teachers Justification – Law and Gospel Ministry – Authority and Purity of the Gospel

Ministry – Popularity in Ministry (and the Doctrine of Ministry – Authority and Purity of the Gospel Justification – Justification in the Struggle of Conscience

Church – Authority and Purity of the Gospel Justification – Christian Righteousness vs. Righteousness by Works Justification – Law and Gospel

Work of the Holy Spirit – Hearing of Faith Ministry – Authority and Purity of the Gospel Justification – Christian Liberty

Law – Ceremonial Observances in Christian Life Justification – Christian Righteousness vs. Righteousness by Works Justification – Christian Liberty

Ministry – Authority and Purity of the Gospel Law – First Use of the Law (Concept of larva Dei) Ministry – Authority and Purity of the Gospel

Ministry – Authority and Purity of the Gospel Justification – Christian Liberty Ministry – Authority and Purity of the Gospel

Ministry – Helping the Poor Ministry – Authority and Purity of the Gospel Simul iustus et peccator Justification – Christian Liberty

Justification – Law and Gospel Justification – Christian Liberty Ministry – Authority and Purity of the Gospel Justification – Law and Gospel

Justification – Christian Righteousness vs. Righteousness by Works Justification – Faith Formed by Love vs. Faith Formed by Christ (Union with Christ)

Justification – Faith vs. Love / Works Justification – Law and Gospel Justification – Faith vs. Love / Works Law – First Use of the Law

Justification – Law and Gospel Law – Abrogation of the Law Justification – Law and Gospel Justification – Christian Liberty

Justification – Union with Christ (Faith Formed by Love vs. Faith Formed by Christ) Justification – Christian Righteousness vs. Righteousness by Works

Ministry – Fatherly Tenderness in Ministry Simul iustus et peccator (Work of the Holy Spirit – Struggle between the Spirit and the Flesh)

Doctrine of the Devil Justification – Role of Christ in Justification Work of the Holy Spirit – Hearing of Faith Justification – Relationship between Old and New

Work of the Holy Spirit – Hearing of Faith Work of the Holy Spirit – Struggle between the Spirit and the Flesh Ministry – Fatherly Tenderness in Ministry

Work of the Holy Spirit – Genuine Deeds of the Spirit vs.

Those of the Anabaptists Law – Ceremonial Observances in Christian Life Work of the Holy Spirit – Genuine Deeds of the Spirit vs.

Those of the Anabaptists Justification – Faith vs. Reason Justification – Abraham of Faith vs. Abraham of Works Justification – Christian Righteousness vs. Righteousness by Works

Law – Misuse of the Law and 'Third Use' of the Law Justification – Faith vs. Works Justification – Role of Christ in Justification

Justification – Christian Righteousness vs. Righteousness by Works (Promise vs. Law) Law – Misuse of the Law for Justification

Law – Two Uses of the Law Law – Second Use of the Law and Misuse of the Law for Justification – Law and Gospel Justification – Faith vs. Works

Law – Two Uses of the Law Justification – Law and Gospel Law – Second Use of the Law and Misuse of the Law for Justification – Law and Gospel

Justification – Faith vs. Works Justification – Law and Gospel (Doctrine of Baptism) Doctrine of Baptism (Union with Christ)

Law – Abrogation of the Law Justification – Union with Christ Justification – Abraham of Faith Ministry – Preaching with Illustrations

Justification – Law and Gospel Law – Misuse of the Law for Justification Christology – Nature of Christ Justification – Role of Christ in Justification

Work of the Holy Spirit – Spirit and the Word (Hearing of Faith) Work of the Holy Spirit – Assurance of Salvation Justification – Christian Liberty

Work of the Holy Spirit – Regeneration Work of the Holy Spirit – Assurance of Salvation Justification – Christian Righteousness vs. Righteousness by Works

Knowledge of God – General and Particular Knowledge Law – Second Use of the Law Law – Misuse of the Law for Justification

Law – Ceremonial Observances in Christian Life Ministry – Fatherly Tenderness in Ministry Scandal of the Cross and Suffering as a Christian

Ministry – Fatherly Tenderness in Ministry Scandal of the Cross and Suffering as a Christian Ministry – Fatherly Tenderness in Ministry

Scandal of the Cross and Suffering as a Christian Ministry – Fatherly Tenderness in Ministry Scandal of the Cross and Suffering as a Christian

Ministry – Fatherly Tenderness in Ministry Ministry – Word and the Spirit in Ministry Justification – Union with Christ Ministry – Preached Word vs. Dead Letter

Ministry – Fatherly Tenderness in Ministry Ministry – Preaching Allegories Law – Definition of the Law Justification - Abraham of Faith vs. Abraham of Works

Justification – Christian Liberty Church (Christian Liberty) Justification – Law and Gospel Law – Abrogation of the Law (Christian Liberty)

Scandal of the Cross and Suffering as a Christian Justification – Faith vs. Works WA 40a.688.9-31 Gal. 4.31-5.2

Justification – Christian Liberty Justification – Role of Christ in Justification Justification – Christian Righteousness vs. Righteousness by Works

Scandal of the Cross and Suffering as a Christian Justification – Faith vs. Love / Works Justification – Role of Christ in Justification

Interpretation of Scripture Issue of the Lord's Supper - Purity of Doctrine Scandal of the Cross and Suffering as a Christian

Issue of the Lord's Supper – Purity of Doctrine Scandal of the Cross and Suffering as a Christian Good Works – Relationship of Good Works to Christian

Good Works – Genuine Good Works vs. Spurious Good Church – Concord vs. Disunity in Church Good Works – Genuine Good Works vs. Spurious Good

Ministry – Teaching Good Works Justification – Christian Righteousness vs. Righteousness by Works Work of the Holy Spirit – Struggle between the Spirit and the Flesh

Law – Abrogation of the Law Work of the Holy Spirit – Struggle between the Spirit and the Flesh Ministry – κενοδοξία (vainglory) in Ministry

Issue of the Lord's Supper – Purity of Doctrine Ministry – Fatherly Tenderness in Ministry Good Works – Good Works in Practice – Law of Love:

Carrying Each Others' Burdens Ministry – κενοδοξία (vainglory) in Ministry Good Works – Good Works in Practice – Financial

Ministry – κενοδοξία (vainglory) in Ministry Scandal of the Cross and Suffering as a Christian Work of the Holy Spirit – Regeneration

Justification – Abraham of Faith Justification – Role of Christ in Justification Scandal of the Cross and Suffering as a Christian

Conclusion and Doxology (Justification – Role of Christ in Justification) Praefatio (1535) Justification – Christian Righteousness vs. Righteousness by Works

Praefatio (1535) Doctrine of the Devil Praefatio (1535) Justification – Christian Righteousness vs. Righteousness by Works

Praefatio (1531) Justification – Christian Righteousness vs. Righteousness by Works (Doctrine of the Devil) Identified Substantial Concepts of Calvin's Commentary on Galatians in Calvini Opera Recognita

(COR), vol. 16 and in Corpus Reformatorum (CO), vol. 50

Justification – Christian Liberty Ministry – Calling to and Honour of the Position of Ministry*2 Law – Ceremonial observances in Justification – Justification by Faith, not by Justification – Christian Liberty

Ministry – Calling to the Position of Justification – Role of Christ in Practical Exhortation Justification – Role of Christ in Ministry – True vs. False Gospel in Ministry – Popularity in Ministry

Ministry – Calling to and Honour of the (CO 50.178-179) Gal. 1.15

Ministry – Calling to Ministry Practical Exhortation Ministry – God's Gifts in Ministry Justification – Christian Liberty

Ministry – Calling to and Honour of the Church – Unity vs. Disunity and the Issue of the Lord's Supper Law – Ceremonial Observances in Purity of Doctrine and Ecumenical

Discussions with the Papacy Ministry – Calling to and Honour of the Ministry – Popularity in Ministry Ministry – Calling to the Position of Ministry – God's Gifts in Ministry

Ministry – Helping the Poor Justification – Christian Liberty Justification – Christian Liberty Justification – Justification by Faith, not Law – First Use of the Law

Law – Abrogation of the Law Justification – Role of Christ in Justification – Christ's Righteousness vs.

Ministry – Preaching to Exhibit Christ Work of the Holy Spirit – Hearing of Faith Work of the Holy Spirit – Regeneration

Work of the Holy Spirit – Spirit vs. Flesh – Suffering as a Christian Work of the Holy Spirit – Gifts of the Justification – Role of Faith in Justification

Justification – Justification by Faith, not Justification – Role of Christ in Justification – Relationship between the God's Providence – Relationship between the Old and New

Justification – Justification by Faith, not Law – First Use of the Law Law – Christ, the Mediator of the Law Justification – Relationship between the Law – First Use of the Law

Justification – Relationship between the Law – First Use of the Law Law – Abrogation of the Law and First and Third Uses of the Law

Justification – Christian Liberty Justification – Role of Christ in Justification – Role of Christ in Justification – Relationship between the Law – Ceremonial Observances in Christology: Nature of Christ

Justification – Christian Liberty Justification – Relationship between the Work of the Holy Spirit – Assurance of Justification – Relationship between the Justification – Relationship between the Law - Ceremonial Observances in Ministry – Gentleness in Restoring the Ministry – Popularity in Ministry

Ministry – Honour of the Position of Ministry – Gentleness in Restoring the Ministry – Holy vs. False Zeal in Ministry Ministry – Gentleness in Restoring the Ministry – Efficacious Task of Ministry

Ministry – Gentleness in Restoring the Justification – Christian Liberty Interpretation of Scripture Justification – Christian Liberty /

Relationship between the Old and New Justification – Law and Gospel Suffering as a Christian Justification – Christian Liberty

Justification – Law and Gospel Justification by Faith, not Works) Justification – Justification by Faith, not Justification – Christian Liberty

Good Works – Relationship of Good Works to Justification Ministry – Gentleness in Restoring the Ministry – Sternness with False Teachers

Good Works – Relationship of Good Good Works – Love of One's Neighbour Work of the Holy Spirit – Struggle between the Spirit and the Flesh

Good Works – Personal Ambition vs.

Good Works – Good Works in One's Good Works – Personal Ambition vs.

Good Works – Remuneration of Ministers Good Works – Patience in Doing Good Justification – Justification by Faith, not Works – Relationship of Good Works to Good Works – Patience in Doing Good

Ministry – Popularity in Ministry vs. the Work of the Holy Spirit – Regeneration Ministry – Steadfastness in Ministry Work of the Holy Spirit – Regeneration

Ministry – Honour of the Position of Ministry – the Cross in Ministry Work of the Holy Spirit – Assurance of SUMMARY OF THE IDENTIFIED CONCEPTS

Approximate Number of Pages Dealing with Substantial Concepts in Luther's Commentary on Two Kinds of Righteousness Passive vs. Active Righteousness

Faith Formed by Christ vs. Faith Formed by Love Christian Righteousness vs. Righteousness by works Faith vs. Works / Love / Reason

Abraham of Faith vs. Abraham of Works Role of Christ in Justification Forgiveness and a Joyful Conscience Justification in the Struggle of Conscience

Relationship between the Old and New Testaments Definition of the Law Abrogation of the Law Misuse of the Law and the Third Use of the Law

Misuse of the Law and the Third Use of the Law 23½ Misuse of the Law for Justification 19 (3) Two Uses of the Law 45 Two Uses of the Law 14½ (2)

First Use of the Law 9½ Second Use of the Law vs. Misuse of the Law for Justification 20 (2) Second Use of the Law 1 Ceremonial Observances in Christian Life

Authority and Purity of the Gospel Opposing False Teachers 3 Difficulty with Sectarians 2 Preaching with Illustrations 1½

Preached Word vs. Dead Letter 1 Preaching Allegories 1 Teaching Good Works ½ Word and Spirit in Ministry ½ Fatherly Tenderness in Ministry

24 (11) κενοδοξία (vainglory) in Ministry 31½ κενοδοξία (vainglory) in Ministry 26½ (3) Popularity in Ministry 5 Work of the Holy Spirit

Assurance of Salvation Struggle between the Spirit and the Flesh Genuine Deeds of the Spirit vs. Those of the Anabaptists

Scandal of the Cross and Suffering as a Christian Relationship of Good Works to Christian Liberty Genuine Good Works vs. Spurious Good Works

Good Works in Practice Law of Love: Carrying Each Others' Burdens 2 Financial Support of Ministers 9 Doctrine of the Devil

Simul iustus et peccator Christology – Nature of Christ Knowledge of God – General and Particular Interpretation of Scripture

Approximate Number of Pages Dealing with Substantial Concepts in Calvin's Commentary on Justification by Faith, not Works

Role of Faith in Justification Christ's Righteousness vs. Human Righteousness Relationship between the Old and New Testaments

Role of Christ in Justification Calling to and Honour of the Position of Ministry True vs. False Gospel in Ministry Sternness with False Teachers 2

God's Gifts in Ministry 2 (2) Preaching to Exhibit Christ 1½ Efficacious Task of Ministry ½ Holy vs. False Zeal in Ministry 1

Steadfastness in Ministry ½ Gentleness in Restoring the Fallen Popularity in Ministry Popularity in Ministry 4 (3) Popularity vs. the Cross in Ministry 3

Abrogation of the Law Ceremonial Observances in Christian Life Christ, the Mediator of the Law Work of the Holy Spirit Struggle between the Spirit and the Flesh

Assurance of Salvation Relationship of Good Works to Justification Relationship of Good Works to Christian Liberty Love of One's Neighbour

Good Works in Practice Personal Ambition vs. Gentleness with the Fallen 4 (2) Good Works in One's Calling 1 Remuneration of Ministers 1

Patience in Doing Good 2 (2) Suffering as a Christian Interpretation of Scripture Practical Exhortation or Edifying Notes

Purity of Doctrine and Ecumenical Discussions with the Papacy A general note on the limitations of the above table:

It needs to be underlined that the above table with its counted number of pages for each concept is an attempt to give a general indication of which concepts Luther and Calvin deal with the most often in their commentaries. This table is not to be taken as a suggestion that the particular concepts are only treated on the above indicated instances or only for a certain number of pages despite the exact number of pages given above. The reason page numbers are used is that this seemed to be the clearest method of indicating where and how often the reformers deal with certain subjects as primary themes. For instance, it is not claimed there are only 15½ pages dealing with the concept of the church in Luther's Galatians

(see above). Instead, the concept of the church and other themes in Luther's and Calvin's commentaries are usually treated elsewhere, too, where they have not been identified as primary themes.

Further, it is noteworthy that the above table does not present the main analysis of this study. The main analysis is found in the text of chapters four to six, investigating and comparing the identified substantial concepts in Luther's and Calvin's Galatians. Nevertheless, it is important to have a general idea of which subjects Luther and Calvin discuss most often. While a simple calculation of the number of pages each reformer deals with a certain idea is not an appropriate method for determining what is most important in the theology of each reformers' commentary, it would be equally inadvisable to ignore what they discuss the most. That is why the above table provides a necessary backdrop for the analysis and comparison outlined in chapters 4-6 of this research. It is also considered that this rather mechanical method acts as a safeguard against the mistake of coming to Luther or Calvin's text from the point of view of one's predetermined position on what is most important in each reformers' theology.

*1. A certain identified concept in WA 40a or WA 40b follows the text of the commentary itself, rather than the abbreviated Rörer's shorthand notes on the top of the pages in WA 40a and WA 40b.

*2. Luther's and Calvin's discussion of various concepts is varied. The themes often overlap and could frequently be identified in various ways. Exegetical and theological comment are often interspersed. It is the more general categories of concepts which have been identified, such as justification – active vs. passive righteousness (e.g. WA 40a.40.15-51.31) or Ministry – Calling to and Honour of the Position of Ministry (e.g. COR 16.6-8)

*3. A note on concepts which Luther and Calvin allude to only briefly (in the case of Luther identified as less than two pages and in Calvin less than half a page):

This listing does not detail concepts which Luther and Calvin allude to only briefly either a) within a discussion of another major concept or b) when there is a clear connection between a brief minor theme and the preceding or following major concept (e.g. WA 40a.39.28-51.34 includes a brief discussion on the law in the paragraph WA

40a.50.24-51.20 and on good works in the paragraph WA 40a.51.21-31 – in both cases there is a clear connection to the main theme of active and passive righteousness).

However, if a brief concept (less than approximately two pages in Luther and less than half a page in Calvin) is found a) separately and b) with no apparent connection to the preceding or following major concept, they are listed separately to avoid leaving gaps in the listing of themes. See e.g.

WA 40b.44.15-24 where Luther comments on the theme of interpretation of Scripture in between the preceding theme on justification and the following concept on the issue of the Lord's Supper.

Consequently, because the focus of this study is on identifying major themes, brief treatments of minor notions are at times singled out (when there is no apparent connection to the major theme at issue) while at other times they are not (when they are discussed within a discussion of a major concept). Therefore, some minor themes can be identified in places where they are not explicitly indicated in the listing above.

In Calvin, very brief references (one sentence or less) are not noted separately in the listing of themes (e.g. the reference within a sentence in COR 16.6 to the doctrine of justification in Calvin's outline of the argument of the epistle is not noted separately - Calvin discusses the theme of ministry both before and after this reference).

*4 There is much exegetical comment in Luther and Calvin in connection with theological concepts.

'Exegetical comment' in this listing is only used on those occasions where the exegetical comment seems to stand on its own, with no apparent theological idea in connection with it. Purely exegetical comment is separately noted above only when it is particularly long (see e.g. COR 16.59 on Gal. 3.1 in Calvin's

Galatians and WA 40a.104.31-105.23 on Gal. 1.6 in Luther's Galatians).

*5 The references to COR 16 (and CO 50) are not as precise as those to WA 40a and 40b since only the number of the page is used instead of the number of the line as well (as in WA 40a and 40b). That is why the same page number occasionally appears in the listing of substantial concepts in COR 16.

*6 Calvin's discussion on Gal. 3.15-16 deals with God's covenant in Christ (COR 16.72-74). In the first place, the theme of God's covenant in Christ appeared most appropriately placed under the heading of the relationship of the Old and New Testaments, treated under the heading of justification. However, as the ensuing discussion on Gal. 3.16 clearly discusses God's covenant in relationship to God's providence and calling, in the second part the theme was placed under the heading of God's providence, and not justification. Note that Calvin also treats the theme of God's covenant under the heading of the relationship of the Old and New Testaments in his Institution de la Religion Chrestienne 1541 (see e.g.

Inst Fa, vol. 2, pp. 434-438.) *7 The figure indicating the number of pages allotted to each of the substantial concepts in Luther's and Calvin's commentaries is approximate. The count has been made based on the Latin text of Calvin's

Galatians in Calvini Opera Recognita (COR), vol. 16. The length of main text varies depending on the number of footnotes in COR 16. Some adjustments have been made taking this into consideration. The count of pages in Luther's commentary on Galatians has been made on similar principles, following the number of pages in WA 40a-40b. Some adjustments have thus been made for Luther's commentary, too, taking into consideration those pages which were particularly short due to the length of Rörer's shorthand notes on the upper section of each page.

*8 The total number of pages dealing with the main heading is presented in the first column from the right side of the page, while the number of pages dealing with subheadings of the concepts are presented in the second column from the right.

Note that the number of pages in Luther's commentary is not directly comparable to that of Calvin's, since Luther's text in WA 40a-40b is generally shorter than Calvin's in COR 16, due to the space left for Rörer's shorthand notes of Luther's lectures in the upper section of the page.

*9 The number following each concept refers to the number of pages each theme is dealt with in Luther's and Calvin's Galatians. The number presented in parenthesis after a certain concept indicates on how many occasions this specific subject is identified as the main topic within their commentaries.

Sample Comparison of Identified Substantial Concepts in Luther's and Calvin's Expositions of Galatians 2 2.1 Post annos quatuordecim*

Justification – Christian Liberty Justification – Christian Liberty Justification – Christian Liberty 2.1 Deinde post annos quatuordecim iterum ascendi

Cum Barnaba, assumpto et Tito.

2.2 Ascendi autem iuxta revelationem Ministry – Calling to and Honour of the Position of Ministry – Calling to and Honour of the Position of Ministry – Calling to and Honour of the Position of Church – Unity vs. Disunity and the Issue of the Lord's

Justification – Christian Liberty Justification – Christian Liberty Justification – Christian Liberty Justification – Christian Liberty

Justification – Christian Liberty 2.2 Ascendi autem secundum revelationem Et contuli cum illis Evangelium.

Quod praedico inter gentes.

Seorsum autem cum iis qui videbantur aliquid esse.

Ne forte in vanum currerem aut cucurrissem.

2.3 Sed ne Titus quidem Law – Ceremonial Observances in Law – Ceremonial Observances in 2.3 Neque Titus qui mecum erat, cum esset gentilis, coactus est circumcidi

2.4 Propter subingressos 2.5 Quibus ne ad horam quidem Law – Ceremonial Observances in Law – Ceremonial Observances in Law – Ceremonial Observances in Purity of Doctrine and Ecumenical Discussions with the Christian Righteousness vs.

Righteousness by Works Justification – Christian Liberty 2.4-5 Porpter subintroductos falsos fratres qui subintroierant, ut explorarent libertatem nostram quam habemus in Christo Iesu, ut nos in servitutem redigerent,

Quibus nec ad horam cessimus per subiectionem, ut veritas Evangelii permaneret apud vos.

2.6 Ab iis qui videbantur Quales aliquando fuerint Nihil mihi contulerunt Ministry – Calling to and Honour of the Position of Ministry – Calling to and Honour of the Position of Ministry – Calling to and Honour of the Position of Ministry – Popularity in Ministry

Ministry – Popularity in Ministry Ministry – Authority and Purity of the Gospel Ministry – Authority and Purity of the Gospel

Law – First Use of the Law (Concept of larva Dei) Ministry – Authority and Purity of the Gospel 2.6 Ab iis autem qui videbantur esse aliquid; quales aliquando fuerint, nihil mea refert.

Deus enim personam hominis non accipit.

Mihi enim qui videbantur aliquid, nihil contulerunt.

Quum vidissent mihi creditum Ministry – Calling to the Position of Ministry Ministry – Calling to the Position of Ministry

Ministry – Authority and Purity of the Gospel 2.7-9 Sed contra, cum vidissent, quod creditum est mihi Praepucii, sicut et Petro

(Qui enim efficax fuit cum Circumcisionis, efficax fuit et mecum in gentes), Et cum cognovissent gratiam quae data est mihi,

Iacobus, Cephas et Ioannes qui videbantur columnae esse, dextras dederunt mihi et Barnabae societatis, ut nos in gentes, ipsi vero in Circumcisionem, scilicet praedicarent.

Ministry – Calling to the Position of Ministry Ministry – Authority and Purity of the Gospel 2.8 Qui efficax fuit cum Petro etc.

2.9 Cum cognovissent gratiam Ministry – God's Gifts in Ministry Ministry – God's Gfits in Ministry Ministry – Authority and Purity of the Gospel

Ministry – Authority and Purity of the Gospel 2.9 Et cum cognovissent gratiam Justification – Christian Liberty Ministry – Authority and Purity of the Gospel

2.10 Tantum ut pauperum Ministry – Task of Ministry – Ministry – Task of Ministry – 2.10 Tantum ut pauperum memores essemus, Quod etiam studui facere

2.11 Quum venisset Petrus Quod reprehensione dignus Justification – Christian Liberty Justification – Christian Liberty Ministry – Authority and Purity of the Gospel

Simul iustus et peccator 2.11 Cum autem venisset Petrus Antiochiam, in faciem ei restiti, quia reprehensibilis erat.

2.12 Nam antequam venissent quidam Justification – Christian Liberty Justification – Christian Liberty Justification – Christian Liberty

2.12 Priusquam enim quidam venirent a Iacobo, cum gentibus edebat.

Cum autem venissent, subducebat et segregabat se, timens eos qui ex circumcisione erant.

Justification – Law and Gospel 2.13 Et simulabant una cum illo caeteri Barnabas duceretur ab eis in illam simulationem.

2.14 Ubi vidissem quod non recto pede Justification – Christian Liberty Justification – Christian Liberty Justification – Christian Liberty

Justification – Law and Gospel Justification – Christian Liberty Ministry – Authority and Purity of the Gospel Justification – Law and Gospel

2.14 Sed cum vidissem, quod non recte ambularent ad veritatem Dixi Petro coram omnibus: Si tu, cum Iudaeus sis, gentiliter vivis et non Iudaice, cur gentes cogis

Justification – Christian Liberty Justification – Justification by Christian Righteousness vs.

Righteousness by Works Iudaei et non ex gentibus peccatores.

Justification – Justification by Christian Righteousness vs.

Righteousness by Works 2.16 Scientes autem, quod non iustificatur homo Non iustificabitur omnis caro Justification – Justification by Justification – Faith Formed by Love vs. Faith Formed by Christ (Union with Christ)

Justification – Faith Formed by Love vs. Faith Formed by Christ (Union with Christ) Justification – Faith vs.

Love / Works ex operibus legis.

Christum Iesum credidimus, - Ad quid ? – Ut iustificemur ex fide Christi et non ex operibus legis.

Ut iustificemur ex fide Christi, et non ex operibus legis.

Propter quod ex operibus legis non iustificabitur omnis caro.

Justification – Law and Gospel Justification – Faith vs.

Law – First Use of the Law Justification – Law and Gospel 2.17 Si autem quaerentes iustificari in Christo invenimur et ipsi peccatores, Ergo

Ergo Christus peccati Minister est.

2.18 Nam si quae destruxi Justification – Law and Gospel 2.18 Si enim quae destruxi, ea iterum aedifico, praevaricatorem meipsum constituo.

2.19 Ego enim per Legem Law – First Use of the Law Law – Law as Abolished Law – Law as Abolished Law – Abrogation of the Law

Justification – Law and Gospel Justification – Christian Liberty Justification – Christian Liberty Justification – Faith Formed by Love vs. Faith Formed by Christ (Union with Christ)

2.19 Ego autem per legem legi mortuus sum, ut Ego sum Christo concrucifixus..

Justification – Role of Christ in Justification – Role of Christ in Justification – Union with Christ Justification – Union with Christ

Justification – Union with Christ Justification – Union with Christ Vivo autem, iam non ego, sed vivit in me Justification – Role of Christ in Justification – Role of Christ in Justification – Christian

Righteousness vs. Righteousness by Works Justification – Christian Righteousness vs. Righteousness by Works nunc vivo in carne, in fide filii

Qui dilexit me et tradidit semet ipsum pro me.

Justification – Role of Christ in Justification – Christ's Righteousness vs. Human Righteousness Justification – Christian

Righteousness vs. Righteousness by Works Justification – Christian Righteousness vs. Righteousness by Works 2.21 Non abiicio gratiam Dei.

Si enim per legen est iustitia, ergo gratis Christus mortuus est.

Note that although Calvin occasionally comments on fewer of the phrases in the original text of Paul's Galatians than Luther, he often alludes to the 'missing' phrases within the ensuing discussion. The translated Latin phrases, which Calvin comments on are brief, probably partly due to the fact that his commentary includes a word-for-word translation of the Greek preceding each section of the commentary. These full translations have not been included here due to constraints of space.

5, 43, 44-52, 53, 55, 65, 81, 82, 83, 88, 97, 155, 209, 227, 287 Belot, the Anabaptist 5, 33, 43, 45, 72, 73, 74, 75, 76, 77

7, 17, 18, 19, 27, 28, 29, 33, 36, 43, 44, 45, 60, 61, 70-72, 81, 136, 16, 25, 72, 73, 74, 75, 76 Hieronymus (see Jerome)

44-52, 58, 70, 81, 143, 233, 287 Lefevre, D'Etaples Jacques 5, 10, 18, 20, 23, 52, 55, 72, 73, 74, 75, 76, 117, 147, 148, 155, 235

Oecolampadius, Johannes 44-52, 58, 70, 233, 287 55, 97, 118, 119, 184, 223 Pomer, Johannes Bugenhagen 2, 8, 13, 31, 120, 300, 301

Stephanus (see Estienne, Robert) Åbo Akademi University Press ISBN 978-951-765-404-3 Martin Luther stated in his commentary on Galatians 1531/35,

"For in my heart there rules this one doctrine, namely, faith in Christ. From it, through it, and to it all my theological thought flows and returns, day and night; yet I am aware that all I have grasped of this wisdom in its height, width, and depth are a few poor and insignificant firstfruits and fragments."

John Calvin affirmed in his commentary on Galatians 1546/48, "It was necessary to indicate the fountain, so that his (Paul's) readers should know that the controversy was not concerned with some insignificant trifle, but with the most important matter of all, the way we obtain salvation".

Both Luther's and Calvin's thought had an indisputable importance for the 16th century, and their theology has continuing significance to many Christian denominations today. Both Luther and Calvin saw Paul's epistle to the Galatians as important and composed a commentary on it, which makes it exceptionally convenient to compare the two reformers' thought.

What are the distinctive central themes for the two reformers in their respective commentaries on Galatians? Is their thought similar on key issues in their commentaries on Galatians, such as justification, the work of the Holy Spirit, law, good works and ministry? Or are there significant differences in how they understand these important doctrines of the Christian faith?

This analysis and comparison of substantial concepts in Luther's 1531/35 and Calvin's 1546/48 commentaries on Galatians suggests a greater degree of agreement on the above issues between the German and the Swiss reformer than has generally been acknowledged.