Johannes Agricola, German theologian and reformer (d. 1566)

Johann, often known by his Latinized name Johannes Agricola, was a significant, albeit sometimes controversial, figure in the early years of the German Protestant Reformation. Born on April 20, 1494, with the surname Schneider – a common German name meaning "tailor" – he later adopted the Latinized "Agricola," which translates to "farmer" or "husbandman." This practice of Latinizing German surnames was quite common among scholars and intellectuals of the era, reflecting a nod to classical learning and sometimes, as in this case, a thematic connection to the original German name, such as "Schnitter" (reaper), which he also used.

Agricola's journey placed him squarely within the intellectual and spiritual ferment of the 16th century. He was among the earliest and most devoted followers of Martin Luther, the seminal figure of the Reformation. For a period, he was a close friend and trusted colleague, actively participating in the burgeoning movement and even serving as a secretary to Luther during important conferences, such as the Marburg Colloquy in 1529. His early contributions were vital, helping to disseminate Luther's ideas and solidify the nascent Protestant theology.

Theological Divergence: The Antinomian Controversy

Despite their initial camaraderie and shared zeal for reform, a profound theological disagreement eventually emerged between Agricola and Luther, leading to a significant rupture in their relationship and sparking what became known as the Antinomian Controversy. This dispute, which largely unfolded in the late 1530s, centered on the role and necessity of the Mosaic Law – particularly the Ten Commandments – in the lives of Christians.

Agricola advocated for a radical interpretation of Christian liberty, arguing that once a person was justified by faith in Christ, they were entirely free from the "law." His position, which gave rise to the term "Antinomianism" (from Greek "anti" meaning "against" and "nomos" meaning "law"), suggested that the law had no binding obligation on believers. He believed that the law's primary function was to reveal sin, and once Christ had redeemed humanity, the law's pedagogical role ceased. For Agricola, preaching grace alone was sufficient for both conversion and sanctification, and to reintroduce the law was to undermine the liberating power of the Gospel.

Martin Luther, while vehemently upholding justification by faith alone, strongly contended against Agricola's views. Luther argued that while Christians are indeed justified by grace through faith, the Law of God still serves several crucial purposes. He articulated what is often referred to as the "three uses of the Law":

• First Use (Civil/Political): To restrain sin and maintain civic order, even among non-believers.
• Second Use (Theological/Pedagogical): To expose humanity's sinfulness and drive individuals to Christ for salvation (as a "schoolmaster" to the Gospel).
• Third Use (Didactic/Normative): To serve as a guide for sanctified living for true believers, demonstrating God's will and providing a standard for moral conduct.

Luther feared that Agricola's radical Antinomianism could lead to moral license and a disregard for ethical living among Christians, ultimately undermining the very fabric of society and the Church. He saw the law as an expression of God's character, which remained constant, even if its relationship to salvation had been transformed by Christ's sacrifice.

Resolution and Later Ministry

The controversy led to sharp exchanges and public debates. Luther, deeply concerned by the potential spiritual and social consequences of Agricola's teachings, forcefully condemned Antinomianism. Under pressure, Agricola eventually recanted some of his more extreme views in 1540, though his theological leanings likely remained somewhat distinct from Luther's on this matter. Despite this reconciliation, the close bond between the two reformers was never fully restored.

Agricola continued his ministry, serving as court preacher to Joachim II Hector, Elector of Brandenburg, in Berlin from 1540 until his death on September 22, 1566. In this role, he participated in various ecclesiastical tasks, including the creation of a provisional religious settlement known as the Augsburg Interim in 1548, a controversial document that attempted to bridge the gap between Protestants and Catholics following the defeat of the Schmalkaldic League. His involvement in this agreement, which was largely seen as a compromise that conceded too much to Catholic doctrine, further complicated his legacy.

Johann Agricola's life stands as a testament to the dynamic and often contentious nature of the Protestant Reformation, illustrating how even among those united by a common cause, theological nuances could lead to significant and lasting disputes.

Frequently Asked Questions About Johann Agricola

Who was Johann Agricola?

Johann Agricola was a German Protestant Reformer and an early follower and friend of Martin Luther. He is best known for his involvement in the Antinomian Controversy with Luther.

What is the significance of his name change?

Born Schneider, a German word meaning "tailor," he adopted the Latinized name Agricola, meaning "farmer" or "husbandman." This was a common practice among scholars of the era, and sometimes, as in his case, it reflected a connection to the meaning of his original German surname like "Schnitter" (reaper).

What was his initial relationship with Martin Luther?

Agricola was an early and devoted disciple of Martin Luther, serving as a close friend, colleague, and secretary in the early years of the Reformation, actively helping to spread Luther's theological ideas.

What was the Antinomian Controversy?

The Antinomian Controversy was a significant theological dispute between Johann Agricola and Martin Luther, primarily in the late 1530s, concerning the role and binding obligation of the Mosaic Law (the Ten Commandments) for Christians.

What was Agricola's main theological disagreement with Luther?

Agricola argued that Christians, being justified by faith in Christ, were entirely free from the Mosaic Law, believing that preaching grace alone was sufficient for believers and that the law had no further role. Luther, conversely, maintained that the law still served crucial purposes for Christians, including revealing sin, maintaining civil order, and guiding ethical living.

What was the outcome of the Antinomian Controversy?

Under pressure, Agricola recanted some of his more extreme Antinomian views in 1540. While a degree of reconciliation occurred, the close bond with Luther was not fully restored. Agricola continued his ministry in Berlin until his death.