This thesis attempts to clarify and describe the role of the Biblical
interpreter in the work of exposition of the Scripture by observing the hermeneutics
of Luther and Melanchthon. Since the historians of interpretation have but vaguely
referred to such functions as faith within this process, inquiry is directed toward
the explication of this term. Inasmuch as allegations of subjectivity have been
generously made against the two reformers there is an apologetic factor woven in,
seeking to establish a valid subjective element without opening the doors to
The aim of the historical section is to give a proper background to the main
body of the work. The development of allegory is described through analysis of
Philo and Origen. Attention is given to the contrasting views of the Antiochenes.
The expository contributions of Augustine are considered and the subsequent
developments in the later middle ages. Throughout the historical chapter special
consideration is given to the recognised role of the interpreter and to the presuppositions on the nature of history as a shaping force in hermeneutics.
Some of the basic hermeneutical positions of Martin Luther are reflected
through a delineation of three major controversies in which he engaged relatively
early in his reforming career. Through a brief study of his clash with Latomus
the point is made that Luther rejected allegory along with the non-historical presuppositions which in fact left the expositor free for a destructive subjectivity.
The study of the controversy between Luther and Erasmus reveals Luther's
rejection of that type of historicism which believes that human language is
completely capable of carrying the divine message. The Schwarmer set before
Luther a theology based on an anti-historical ground which exalts the subjectivity
Use other side if necessary.
of religious experience. Luther rejects this attitude and emphasizes the centrality
of the given Word of God in history, as previously he has stressed the vitality of
that Word in his controversy with Latomus, and the paradox of the God who is
hidden in His revelation as a counter to Erasmus' peculiar insistence on the
perspicuity of Scripture. It is contended that Philip Melanchthon agrees substantially in the positions thus taken by Luther.
The primary affirmation of the dissertation is set forth in the following
paragraph: "The subjective element of hermeneutics for Luther and Melanchthon
consists in this: that the saving work of God, graciously applied to the interpreter
in the midst of human history, is accepted as the heuristic paradigm for the under¬
standing of God's living Word to men. It is important that this saving work be
seen as bringing man into the new life of faith and hope, that this work has already
established a new reality together with openness to the ultimate fulfilment of the
work and will of God.
The component elements of this central paragraph are illustrated in the
works of both Luther and Melanchthon, with the conclusion that both men agree in
this central hermeneutical concern, although their precise movement from the
centre might in cases vary according to their objectives and tasks and personal
It is contended that this description of the subjective element in the
hermeneutics of Luther and Melanchthon is consistent with their general theological
position and in agreement with the evidences in their respective extant works; that
the thesis is in itself coherent as a structure; that the thesis is applicable with
significant profit to the expository enterprise; that it is of ecumenical acceptability
as evidenced by kindred statements from representative theologians and churchmen.