In a previous post, I quoted Charles Hodge’s argument that the Spirit of God alone gives efficacy to the Word and to the sacraments:
There is, therefore, a strict analogy, according to the Reformed doctrine, between the Word and the sacraments as a means of grace. (1.) Both have in them a certain moral power due to the truth which they bring before the mind. (2.) Neither has in itself any supernatural power to save or to sanctify. (3.) All their supernatural efficiency is due to the cooperation or attending influence of the Holy Spirit. (4.) Both are ordained by God to be the channels or means of the Spirit’s influence, to those who by faith receive them. (Charles Hodge, Systematic Theology, vol. III, p. 502)
I am coming across an interesting wrinkle, though, as I study to preach Ezekiel 37:1-14 about the Valley of Dry Bones. In the passage, the Spirit of YHWH brings Ezekiel to a valley full of dry bones and commands Ezekiel to prophesy to the bones. Ezekiel thus preaches that YHWH would bring these bones to life, that they may know that he is YHWH.
As Ezekiel begins to prophesy, the bones begin to assemble themselves, and sinews, flesh, and skin begin to cover the fresh skeletons. Full bodies stand before Ezekiel; however, the text then says, “But Ruach there was not in them” (Eze. 37:8–the Hebrew ruach, like the Greek pneuma, can alternately mean spirit, wind, or breath). Only when the ruach enters these bodies do they live, brought to life suddenly as a terrible army.
Much could be said about this passage, but here are my questions, which lean heavily on what I wrote in the earlier post: (1) How can the Lutheran perspective, understanding the Word and the sacraments to have power in themselves, be correct if the corpses do not live until they receive the Ruach? and (2) How can the Reformed perspective, understanding the Word and the sacraments to have no inherent power (being made efficient through the work of the Spirit alone), be correct when these bones and bodies come together by the proclamation of the word of God alone?
My first thought is that this passage suggests that the Word is indeed inherently powerful for a kind of preliminary work in converting the dead to life; however, only the Spirit of God actually grants life to the dead. Perhaps Jesus’ parable of the seeds falling on rocky soil and weed-filled soil is, in fact, speaking of a person who encounters some kind of preliminary work by the Word, yet who never gains true life by the Spirit.
I will have to continue to wrestle with this thought.
Would you grant a similar kind of preliminary power to the sacraments, apart from the Word?
I think I’m trying to get my head around all this–specifically, I am trying to get a better understanding of the differences between Reformed and Lutherans on this point.
I looked at an explanation in Berkhof on my way to work, and I have some further thoughts. I will try to write about that later.
What are your thoughts here?
Andrew–
I posted a clarification here: http://www.guardthedeposit.com/2011/01/more-light-on-the-word-and-spirit-from-berkhof/
To quibble with your specific question a bit, I do not think that the sacraments ever come apart from the Word. Baptism always happens “in the name of the Father, the Son, and the Holy Spirit.” For the Lord’s Supper, we always recite the words of institution, that Christ’s body was broken for us, and that his blood was shed for us.
The question is not really how sacraments operate interact with the Word, but how they interact with the Holy Spirit.
You note here that this army is alive until the ruach enters their bodies. You don’t mention, however that it is again the Word that brings the ruach. YHWH commands Ezekiel to prophecy to for the ruach. Here, the Word brings the Spirit, the Spirit doesn’t come separate from the Word.
Moreover it seems as though you are saying that because these bodies aren’t filled with the ruach, the Spirit was not in the Word. I don’t think this is what you are meaning, but it sounds that way. I think you would agree that without the Spirit, the Word would have been incapable of bringing the bones together.
Anthony–
Good points. I think that Lutheran and Reformed theology on this point are VERY close. The more I look at it, I think the difference comes down to this:
Does the Spirit ALWAYS come with the Word so that faith is the lynchpin for the efficacy of the Spirit/Word tandem (Lutheran); or, does the Spirit sovereignly and personally choose to make the Word efficacious, according to the wisdom and foreknowledge of the full Trinity?
My misunderstanding earlier was that I didn’t realize that, when Lutherans see power inherent in the Word and sacrament, they do so because they understand the Spirit to be inexorably linked to the Word; and, I didn’t realize that the Reformed see the Word as powerful in its own right, but would still see the Spirit sovereignly and personally choosing to make the Word/sacraments efficacious in the dead (physically or spiritually).
That said, this passage is VERY clear that the ruach does not come when the bones first reassemble themselves: “But the Spirit was not in them” (37:8). Only then, when YHWH encourages Ezekiel to prophesy, does the Spirit come upon the bones (37:9-10).
I think, if you want to see the Word and the Spirit ALWAYS together, you would have to argue that I am pressing the details too hard.