Lutheranism
Learning about Reformation History: “Melanchthon: The Quiet Reformer” by Clyde L. Manschreck
I have long wondered about Philip Melanchthon. He seemed to get vilified in a lot of Lutheran circles I ran in, but he also was clearly at the forefront of Lutheran theology at the time of its formation. Luther rarely seemed to have said anything negative about Melanchthon, but the charge was that he turned away from Lutheranism later in his life and compromised. Enter Clyde L. Manschreck’s excellent biography, Melanchthon: The Quiet Reformer. Manschreck presents a fascinating, balanced perspective on Melanchthon, one of the most intriguing of Reformation persons.
Manschreck starts off, appropriately enough, with looking at how Melanchthon has been treated historically. Surprisingly few biographies exist of the Reformer, especially compared to other luminaries of the period who had less of an impact. After his death, there was criticism from three fronts: he was too Lutheran for Catholics, too Calvinist for Lutherans, and too Catholic for Calvinists. That’s oversimplifying it a bit, but it becomes clear that his legacy was marred by attacks from all sides. So who was the man, and what did he really believe–and was he an infamous compromiser?
Manschreck moves very swiftly past Melanchthon’s early life, almost immediately settling into the time that brought him to Wittenberg. But as Manschreck paints the picture of Melanchthon’s time there, first as an extraordinary lecturer with phenomenal skill and later as a Reformer, we also get deep insight into his character and beliefs. Melanchthon, like many early Lutherans (and a huge amount of the surrounding population) believed in astrology. It’s a strange thing when you look back on it, but it was conceived as a kind of science. Melanchthon was a firm believer, even lamenting the sign a child-in-law was born under when he came to dislike them. Melanchthon also was a champion for public schools, creating the first publicly funded schools across Germany, and advocated for (and got) living wages for teachers. His reasoning was that if a teacher had to work yet another job to just be able to eat or live, the wouldn’t be able to focus on bettering their mind and, in turn, their students’ minds.
Melanchthon and Luther hit it off almost immediately, and Melanchthon joining the Reformation was an organic thing, rather than something one can just point to a single moment as the moment of changing of heart. He clearly believed in the arguments of justification, and ultimately became one of the primary (or the primary) authors of much of the Lutheran Confessions. Setting the writing of these alongside the circumstances in which they occurred makes them more understandable. The Augsburg Confession being prepared to try to, in part, make it clear that their movement wasn’t heretical and could be defended on Scriptural grounds is a fascinating story. Additional clarification due to attempts to unite with other Reformers–attempts that ultimately failed with Zwingli and Calvin–is also set in its historical perspective. The writing of the Confessions should not be separated in understanding from their historical circumstances.
Fascinating historical details about Melanchthon’s life can be found in abundance. Did you know that he had no small amount of correspondence with Henry VIII? The latter desired Melanchthon’s comments on his marriage, hoping the Reformer might be open to giving him an out. Even when Melanchthon failed to deliver for Henry VIII, the King realized the political expediency of an alliance and, perhaps, even was swayed ever so slightly towards some Protestant points. Manschreck makes it clear Henry VIII’s interest was almost certainly political–how to get out of an undesired marriage in a desirable way.
Ultimately, Manschreck paints Melanchthon as a man of convictions who was willing to change his beliefs as he learned more. One of the most obvious examples was Melanchthon’s shift towards a kind of spiritualized view of real presence regarding the Lord’s Supper. What’s interesting with this is that Manschreck is able to document that Luther was aware of this shift and yet explicitly did not condemn it, despite multiple means and opportunities to do so. Was it out of respect for Melanchthon? Or was it a recognition that Melanchthon’s position was somewhere within the Lutheran fold (a fold that is anachronistic to apply to the situation anyway)? I don’t know, but it is worth reading the whole account, including Luther’s non-condemnation. Perhaps Melanchthon could be somewhat welcomed back into Lutheran teaching on some level? Again, I know not. But what’s clear is that Melanchthon sought to go back to the source (the ad fontes of the Reformation and Renaissance) and to understand Scripture’s teaching without trying to invent new doctrines.
Melanchthon: The Quiet Reformer is a superb biography that is well worth the read by any wishing to learn more about one of the most important figures of the early Reformation. I found it informative, balanced, and of interest to even broader world events.
Links
Reformation Theology– Check out all my posts on various topics related to the Reformation (scroll down for more).
SDG.
——
The preceding post is the property of J.W. Wartick (apart from quotations, which are the property of their respective owners, and works of art as credited; images are often freely available to the public and J.W. Wartick makes no claims of owning rights to the images unless he makes that explicit) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.
“The Foolishness of God” by Siegbert W. Becker- An engaging struggle
Many years ago, when I was deep into apologetics and trying to figure out my place in the world and in my faith, my dad gifted me with a copy of The Foolishness of God: The Place of Reason in the Theology of Martin Luther by Siegbert W. Becker. Well, a lot has changed since then, and I am still trying to figure out my place in the world and in my faith, but I am much more skeptical of apologetics than I was then… to say the least. I re-read The Foolishness of God now, probably more than a decade after my original reading. It was fascinating to see my scrawling notes labeling things as ridiculous or wrong when I now basically think a lot of it is right. On the flip side, I still have quite a bit to critique. I’ll offer some of my thoughts here, from a viewpoint of a progressive Lutheran.
Becker starts by quoting several things Luther says about reason, from naming it “the devil’s bride” to being “God’s greatest and most important gift” to humankind (1). How is it possible that reason can be a great evil, vilest deceiver of humanity while also being one of the most enlightening parts of human existence? One small part of Luther’s–as Becker interprets him–answer is that it depends on what reason is being used for. That’s a simplistic answer, though, suggesting one could categorize things like nature and science (reason is good!) and judging biblical truth (reason is bad!) into neat boxes for Luther. In some ways, this can be done; but in others, when one digs more deeply, it becomes clear that such an application would be an okay rule of thumb for reading Luther but would not be accurate all the way through. For example, where Luther sees the Bible teaching directly on nature or science, using reason to judge that teaching would be rejected. This, of course, opens up my first and probably greatest point of disagreement with Luther’s theses about reason. And yet, it also is confusing, because in some ways I’m not sure I wholly disagree.
What I mean by this is that I, too, am skeptical of the use of human reason for any number of… reasons. This is especially true when it comes to thinking about God. Supposing it is true that there is a God and that God is an infinite being in any way–whether it is infinitely good, infinitely powerful, etc. In that case, it seems that to suggest that we can use reason to grasp things about God is a fool’s errand. We are not infinite and can certainly not grasp the infinite; how can we expect our brains that cannot contain the multitudes to reason around God? On the other hand, in many ways reason is all we have. Even supposing God exists, we ultimately act or believe in ways and things we think are reasonable. And I’m deeply skeptical of a denial of this. What I mean by the latter is that I simply do not believe that people can believe things they think are inherently anti- or irrational. Becker outright makes the claim that Luther–and presumably Becker himself–do believe such things. Time and again, Becker flatly states that some claims of Christianity are inherently contradictory–be it the Trinity, the Incarnation, or [for Lutherans] Christ’s presence in the Lord’s Supper. So Becker is claiming that Luther truly did believe in things he thought were inherently anti-reason and irrational. But when push comes to shove, I strongly suspect that Luther and people like him who make these claims think that it imminently reasonable to believe in the irrational. Even while claiming that they believe in things they claim they think are contradictory, they are doing so because it makes sense to them. And this is precisely because of the limitations of human reason and thinking. We cannot go beyond our own head, we have to go with what we think is right, perhaps even while claiming we think it is irrational to do so.
Setting aside that question, Luther’s solution to the gap between the finite and the infinite is that of revelation. Because God became incarnate and came to humanity, we, too, can know God. God revealed God to us. Becker rushes to use this to attempt to counter what he calls Neo-orthodox interpretations that stack the Bible against Christ. He writes, “Neo-orthodoxy’s distinction between faith in Christ and faith in statements, or ‘faith in a book,’ is artificial and contrary to reason. By rejecting ‘propositional revelation’ and making the Bible only a ‘record of’ and ‘witness to’ revelation, the neo-orthodox theologians drain faith of its intellectual content” (11). I find this deeply ironic wording in a book that later has Becker outright claiming that Luther–and by extension Becker himself–believed things that are contrary to reason and affirming that this is a perfectly correct (we dare not say “reasonable”) thing to do. In my opinion, at least, it is quite right to make the distinction between faith in Christ and faith in statements. That doesn’t mean the Bible is devoid of revelation or can have no revelation; rather, it means that, as Luther put it [paraphrasing here], the Bible is the cradle of Christ. But to put the Bible then on par with Christ as a similarly perfect revelation is to make a massive mistake, as people, including Lutherans like Dietrich Bonhoeffer, have argued.
All of this might make it seem I have a largely negative outlook on Becker’s work. Far from it. I found it quite stimulating and generally convincing on a number of points. Most of it, of course, is exegesis of Luther’s own views of reason. And I think that Luther, while he could stand to be far more systematic and clear, makes quite a few excellent points about reason. When it comes to trying to draw near to God, reason does not do well. Why? Our own era has so many arguments in philosophy of religion about the existence of God. Anyone who has read or engaged with the minutiae of analytic theology or analytic philosophy getting applied to God has experienced what I think, in part, Luther was warning against. Philosophers, apologists, and theologians continue to attempt to plumb the very nature of God and gird it up with scaffolds of reason, providing any number of supposed arguments for God’s existence, proofs of Christological points, and the like. Bonhoeffer, a favorite theologian of mine, put many of these attempts to shame in a succinct quote: “A God who could be proved by us would be an idol.”
I think a similar sentiment applies to so much about God and even just the universe. I mean, we’re on a planet that is less than a speck in a cosmos that is so unimaginably huge and ancient that thinking we can comprehend it is honestly shocking. Sure, we can slap numbers on it, using our human reason to try to slice the universe into chewable bites, but when we find out things like how it takes more than 1 million Earth’s to fill the Sun, and that our Sun isn’t even remotely the largest star, nor the largest solar system, etc… how absurd is it to think we really comprehend any of it? And so, for me, from a very different angle, Luther’s words about reason make sense. Sure, we can use it to try to understand little slices of nature. But when we start to line it up with things of the infinite, it may be better to just let God be God.
The Foolishness of God is a fascinating, engaging, and sometimes frustrating work. In a lot of ways, it’s like engaging with Luther’s own works. It’s not systematic; it doesn’t cohere; it’s intentionally provocative. I will likely give it another read one day, and who knows where I–and it–shall stand?
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Links
Dietrich Bonhoeffer– read all my posts related to Bonhoeffer and his theology.
Be sure to check out the page for this site on Facebook and Twitter for discussion of posts, links to other pages of interest, random talk about theology/philosophy/apologetics/movies and more!
SDG.
——
The preceding post is the property of J.W. Wartick (apart from quotations, which are the property of their respective owners, and works of art as credited; images are often freely available to the public and J.W. Wartick makes no claims of owning rights to the images unless he makes that explicit) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.
Jews and the Book of Concord: Why we cannot affirm “unconditional subscription”
A title page of the Book of Concord
I’m a Lutheran, though some would say I am not. Why? Because many try to define out of existence those who adhere to the Book of Concord “in so far as” it agrees with Scripture as opposed to “because” it agrees with Scripture. Entire denominations argue that the affirmation “because” is the only way to be a genuine Lutheran. I have argued that this places adherents in an impossible situation before. First, I’ve argued that there are actually wrong interpretations of Scripture in the Book of Concord. There is also at least one etymological error. Must Lutherans, to be Lutheran, be saddled with these? According to the “because” position, the answer is yes, they must affirm these errors.
But it gets worse. In light of the despicable act of evil that occurred in Pittsburgh and with Reformation Day having just passed, I’ve been reading about Martin Lutherr and also decided to look up what the Book of Concord says about Jews. I believe the latter demonstrates conclusively that we cannot and must not give the Book of Concord “unconditional subscription.”
Unconditional Subscription?
I take my definition from one of the conservative Lutheran sites that is pushing for this as the definition of Lutheran:
What is an “unconditional subscription” to the Confessions?
Confessional Lutheran pastors are required to “subscribe,” that is, to pledge their agreement unconditionally with the Lutheran Confessions precisely because they are a pure exposition of the Word of God. This is the way our pastors, and all laypeople who confess belief in the Small Catechism, are able with great joy and without reservation or qualification to say what it is that they believe to be the truth of God’s Word. (Lutheran Reformation emphasis removed)
Unconditional subscription, then, is the notion that Lutherans must pledge to agree without reservation to the entirety of the Lutheran Confessions, which are those contained in the Book of Concord.
Jews and the Book of Concord
I have not cited every instance of the occurrence of “Jew” or “Jewish” in the Book of Concord. Rather, here I’ll be citing three instances which I believe demonstrate beyond a doubt that we cannot affirm unconditional subscription without seriously compromising our morality.
The first section comes from the Apology of the Augsburg Confession, Article XIII, section 18:
This is absolutely a Jewish opinion, to hold that we are justified by a ceremony, without a good disposition of the heart, i.e., without faith.
There are a number of problems with this sentence even apart from the use of “Jewish” here. First, it doesn’t just imply but states that Jewish “opinion” believes in justification without faith. Yet this contradicts the New Testament’s own teaching on the faith of Jewish people. For example, Hebrews 11:8-10:
By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going. By faith he went to live in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. For he was looking forward to the city that has foundations, whose designer and builder is God.
So Abraham, the father of Judaism, acted by faith, looking forward to the city whose designer is God. This famous passage in the New Testament goes on to affirm the faith of Rahab, Sarah, Jacob, the Israelites coming out of Egypt, and many, many more Jews, noting, ultimately, that though they acted on faith none of them received the promised final perfection (Hebrews 11:39-40). So the Book of Concord appears to simply be wrong in this offhanded remark about how “Jewish opinion” holds to a position that is “without faith.”
The next sentence in the Apology states that this “Jewish opinion,” now united with the Pope, is “impious” and “pernicious.” This ascribed to a view of faith that was simply assigned offhandedly to the Jewish people without proof!
The Large Catechism is one of the most important expositions of Lutheran faith, and therein, regarding the Ten Commandments, it is stated (Conclusion of the Ten Commandments, section 330):
Therefore it is not in vain that it is commanded in the Old Testament to write the Ten Commandments on all walls and corners, yes, even on the garments, not for the sake of merely having them written in these places and making a show of them, as did the Jews…
Here, a practice of Jews is simply dismissed offhand as “making a show” of the Ten Commandments. Jewish practice surrounding the Ten Commandments is dismissed as simply for the sake of having them written; as if the Jewish people had no more regard for the Ten Commandments than anyone else. I hope it need not be stated that we should not “unconditionally subscribe” to this.
A final example comes from the Solid Declaration VII, section 30:
Whosoever shall eat this bread, and drink this cup of the Lord, unworthily, [1 Corinthians 11:27] sins not merely against the bread and wine, not merely against the signs or symbols and emblems of the body and blood, but shall be guilty of the body and blood of the Lord Jesus Christ, which, as there [in the Holy Supper] present, he dishonors, abuses, and disgraces, as the Jews, who in very deed violated the body of Christ and killed Him; just as the ancient Christian Fathers and church-teachers unanimously have understood and explained this passage.
Here is a seriously problematic passage, though it is historically tied to the context. The Germany of Luther’s day was filled with anti-Semitic imagery, sayings, and practices. Churches had imagery of Jews suckling on pigs; the notion of Jews as killers of Christ was quite common. And here, in the Book of Concord, we see that leaking in, as Jews generally, not just a handful of people but all Jews are blamed for the “violation” of the body of Christ and killing him. Not only that, but it is alleged that the Church Fathers and “church-teachers” unanimously agree upon this language. This is exactly the language that is used to this day to attack Jews as “Christ-killers” and to raise anti-Semitic sentiment among Christians. This is the kind of language that we must take a firm stand against.
I realize some may stand up and try to cite 1 Thessalonians 2:14-16 here, arguing that the New Testament teaches specifically that Jews killed Jesus. Such would be a mistaken conclusion, because it also speaks of “the Jews” as killing the prophets. Jesus and the prophets were Jewish, and the common use of the phrase “Jews” in the New Testament refers to the leaders (see its use in the Gospels, each written by people who were Jewish, to refer to certain factions among Judaism).
Conclusion
I have already argued that the Book of Concord has errors of etymology and interpretation. In this post, we see that its treatment of the Jews is deeply problematic. Those who argue that we must have “unconditional subscription” to the Book of Concord must affirm these problematic statements in the name of being a “true” Lutheran. But what is more Lutheran than self-examination, confession of sins (like those of anti-Semitism), and the continuing Reform of the church? What can be more Lutheran than demanding that any document with which we agree, we will only agree with “in so far as” it agrees with Scripture?
Links
Be sure to check out the page for this site on Facebook and Twitter for discussion of posts, links to other pages of interest, random talk about theology/philosophy/apologetics/movies and more!
Adhering to the Book of Concord “In So Far As” or “Because” it Agrees with Scripture?– I argue that Lutherans must hold the position that we adhere to the Book of Concord In So Far As it Agrees with Scripture.
Another Problem for Book of Concord Inerrantists– I discuss an etymological error in the Book of Concord.
Eclectic Theist– Check out my other blog for posts on Star Trek, science fiction, fantasy, books, sports, food, and more!
SDG.
——
The preceding post is the property of J.W. Wartick (apart from quotations, which are the property of their respective owners, and works of art as credited; images are often freely available to the public and J.W. Wartick makes no claims of owning rights to the images unless he makes that explicit) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.
Ecumenism and Lutheranism – Reformation 500
2017 marks the 500th anniversary of what is hailed by many as the start of the Reformation: Luther’s sharing his 95 Theses. I’ve decided to celebrate my Lutheran Protestant Tradition by highlighting some of the major issues that Luther and the Lutherans raised through the Reformation period. I hope you will join me as we remember the great theological (re)discoveries that were made during this period.
Ecumenism and Lutheranism
Dietrich Bonhoeffer and Franz Hildebrand, two German Lutherans in the early 20th Century, wrote a catechetical statement in response to the question: “Why are there so many churches?”-
We are really supposed to be one church. In the midst of our incredible divisions we urgently seek communion among all Christians. It will only be possible for us humans ever to have it if we keep waiting and believing [in Christ] who is faithful to his church. (Cited in Schlingensiepen, 80, cited below)
Bonhoeffer and Hildebrand’s response is brief, but shows key aspects of ecumenism that we can continue to seek today. The first point is to realize that the true church of Christ ought to be one both in spiritual and in temporal reality. The second point is that we remain divided, but seek such unity. The third point is eschatological: we must realize that no human efforts will succeed in uniting the church; instead, we hope for Christ’s return to bring about the ultimate unity of His Church.
Elsewhere, Bonhoeffer points out that ecumenical movements must never disregard that real differences in belief and doctrine and practice exist among the present day church. Nevertheless, Bonhoeffer followed his own catechetical statement and urgently sought unity and communion among all Christians. Ecumenism does not mean ignoring all differences or agreeing they don’t matter; instead, we acknowledge our differences and seek to find unity where it does exist.
The church body to which I belong, the Evangelical Lutheran Church in America, has recently made an ecumenical statement that both acknowledges continued difference and shows points of unity with the Roman Catholic church: the Declaration on the Way. I believe this document is an important one, particularly as we continue to celebrate the 500th anniversary of the Reformation. The ultimate prayer for ecumenism, I believe, is “Come quickly, Lord Jesus!”
Sources
Ferdinand Schlingensiepen, Dietrich Bonhoeffer: 1906-1945: Martyr, Thinker, Man of Resistance translated by Isabel Best (New York: Continuum, 2010).
Links
Be sure to check out the page for this site on Facebook and Twitter for discussion of posts, links to other pages of interest, random talk about theology/philosophy/apologetics/movies and more!
Please check out my other posts on the Reformation:
I discuss the origins of the European Reformations and how many of its debates carry on into our own day.
The notion of “sola scriptura” is of central importance to understanding the Reformation, but it is also hotly debated to day and can be traced to many theological controversies of our time. Who interprets Scripture?
The Church Universal: Reformation Review– What makes a church part of the Church Universal? What makes a church part of the true church? I write on these topics (and more!) and their origins in the Reformation.
The Continuing Influence of the Reformation: Our lives, our thoughts, our theology– I note the influence that the Reformation period continues to have on many aspects of our lives.
SDG.
——
The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners, and works of art as credited) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.
Perspicuity of Scripture in the Lutheran Reformers: Reformation 500
2017 marks the 500th anniversary of what is hailed by many as the start of the Reformation: Luther’s sharing his 95 Theses. I’ve decided to celebrate my Lutheran Protestant Tradition by highlighting some of the major issues that Luther and the Lutherans raised through the Reformation period. I hope you will join me as we remember the great theological (re)discoveries that were made during this period.
Perspicuity of Scripture in the Lutheran Reformers
Luther himself wrote on perspicuity in no uncertain terms:
[T]hat in Scripture there are some things abstruse, and everything is not plain–this is an idea put about by the ungodly Sophists… I admit… that there are many texts in the Scriptures that are obscure and abstruse, not because of the majesty of their subject matter, but because of our ignorance of their vocabulary and grammar; but these texts in no way hinder a knowledge of al the subject matter of Scripture. (Luther, The Bondage of the Will, 110, cited below)
So far as I know, Luther did not change his stance on the perspicuity of Scripture. As the Reformation continued, however, it became clear that such a stance might not be appropriate regarding the entirety of every declaration of Scripture. Lutheran reformers qualified perspicuity, noting that it applied only to that which pertains to salvation.[1] Heinrich Schmid, in his Doctrinal Theology of the Evangelical Lutheran Church (translated 1875) compiles quotations from the major early Lutheran reformers to outline what Lutherans taught. Regarding perspicuity, Schmid notes:
If the Sacred Scriptures contain everything necessary to salvation, and if they alone contain it, they must necessarily exhibit it so clearly and plainly that it is accessible to the comprehension of every one; hence the attribute of Perspicuity is ascribed to the Sacred Scriptures… But whilst such perspicuity is ascribed to the Sacred Scriptures, it is not meant that every particular that is contianed in them is equally clear and plain to all, but only that all that is necessary to be known in order to salvation is clearly and plainly taught in them… it is also not maintained that the Sacred Scriptures can be understood without the possession of certain prerequisites [such as the language, maturity of judgment, unprejudiced mind, etc.].(Schmid, 87-88, emphasis his)
Schmid’s summary of Lutheran doctrine in the Reformation period sounds different from what Luther taught in The Bondage of the Will, but he shows from direct citations that this is the direction Lutherans moved in regarding perspicuity. To whit, Gerhard:
It is to be observed that when we call the Scriptures perspicuous, we do not mean that every particular expression, anywhere contained in Scripture, is so constituted that at the first glance it must be plainly and fully understood by every one. On the other hand, we confess that certain things are obscurely expressed in Scripture and difficult to be understood… (quoted in Schmid, 89)
Quenstedt:
We do not maintain that all Scripture, in every particular, is clear and perspicuous. For we grant that certain things are met with in the sacred books that are very obscure… not only in respect to the sublimity of their subject-matter, but also as to the utterance of the Holy Spirit… (ibid, 90, Quenstedt goes on to deny that there are doctrines that are so obscure that they “can nowhere be found clearly and explicitly”)
Hollaz:
The perspicuity of Scripture is not absolute, but dependent upon the use of means, inasmuch as, in endeavoring to understand it, the divinely instituted method must be accurately observed… (ibid, 91)
The whole section clarifies and explains the earliest Lutheran teaching regarding perspicuity of Scriptures, and it is clear that it is acknowledged that not every single text is plain, that the guidance of the Holy Spirit, among other things, is required to understand Scripture rightly, and that plain passage of Scripture are to be used to interpret those which seem obscure.
As I’ve argued elsewhere, this shift in perspective on perspicuity happened due to the very real differences on some major doctrines within the Protestant movement itself. If every single statement the Scriptures made about doctrine were so clear, how could such divisions exist within a movement that was upholding sola scriptura? The answer was that perspicuity applied to that which is essential for salvation, and that shift in perspective can be observed in the writings of the Lutherans listed here.
What applications might this have? The first is that the many attempts by Christians to argue for their own doctrinal perspectives simply by appealing to the perspicuity of Scriptures fails. To argue that someone else denies perspicuity of Scripture because they disagree on certain doctrinal positions is an abuse of the doctrine of perspicuity of Scriptures. It also shows an incapacity to show one’s own point clearly from the Scriptures themselves. A second application is that it acknowledges some of the difficulty in understanding Scripture rightly.
The doctrine of perspicuity is a major aspect of Reformation theology. It should not, however, be over-generalized and abused in the way that it has, unfortunately, often been used.
[1] In researching this post, I noticed that the Wikipedia page on the clarity of Scripture has been edited to suggest without qualification that all Lutherans hold to the notion that “Lutherans hold that the Bible presents all doctrines and commands of the Christian faith clearly. God’s Word is freely accessible to every reader or hearer of ordinary intelligence, without requiring any special education.” The citations provided to show that all Lutherans hold to this teaching are not to any of the early Lutheran reformers, nor are they citations of the Book of Concord; rather, they are references to two sources published by a publishing house of one form of American Lutherans. These sources are from 1934 and 1910, respectively, and not in the Reformation period nor do they, so far as I can tell, speak for all Lutherans. Given the evidence cited above from Quenstedt, Gerhard, and the like, I find it hard to believe such a claim could be substantiated.
Sources
Martin Luther, The Bondage of the Will in Luther and Erasmus: Free Will and Salvation edited by Rupp and Watson (Philadelphia, PA: Westminster Press, 1969).
Heinrich Schmid, The Doctrinal Theology of the Evangelical Lutheran Church.
Links
Be sure to check out the page for this site on Facebook and Twitter for discussion of posts, links to other pages of interest, random talk about theology/philosophy/apologetics/movies and more!
Please check out my other posts on the Reformation:
I discuss the origins of the European Reformations and how many of its debates carry on into our own day.
The notion of “sola scriptura” is of central importance to understanding the Reformation, but it is also hotly debated to day and can be traced to many theological controversies of our time. Who interprets Scripture?
The Church Universal: Reformation Review– What makes a church part of the Church Universal? What makes a church part of the true church? I write on these topics (and more!) and their origins in the Reformation.
The Continuing Influence of the Reformation: Our lives, our thoughts, our theology– I note the influence that the Reformation period continues to have on many aspects of our lives.
SDG.
——
The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners, and works of art as credited) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.
Indulgences are Worse than Useless: Reformation 500
2017 marks the 500th anniversary of what is hailed by many as the start of the Reformation: Luther’s sharing his 95 Theses. I’ve decided to celebrate my Lutheran Protestant Tradition by highlighting some of the major issues that Luther and the Lutherans raised through the Reformation period. I hope you will join me as we remember the great theological (re)discoveries that were made during this period.
Indulgences are Worse than Useless
Luther’s critique of indulgences was a typical (for him) combination of insight and invective. He sought to clearly condemn not just the sale of but also the use of indulgences, which means parts of his critique remain quite relevant today. Here we will draw primarily from Luther’s explanations of his 95 theses.
Luther argued that the pope actually has no power over purgatory and, moreover, that if the pope did have this power, he ought to exercise it:
If the pope does have the power to release anyone from purgatory, why in the name of love does he not abolish purgatory by letting everyone out? (81-82, cited below)
The question cuts straight to he heart of the system in which the pope is exalted as having power over souls in purgatory. It is clear that Luther did not at this point denounce the doctrine of purgatory. What his point is directed at instead, is the claim that the pope does have such power. After all, if the pope does have such power, then why would he not simply release all the souls from purgatory immediately, thus granting a most generous and wonderful reprieve? The fact that the pope of Luther’s time did not do so and was in fact selling indulgences for coin spoke volumes about the doctrine itself and the need for reformation.
But the point still has relevance today, as one might ask the question: if the pope today currently has the power over purgatory, why does he not simply release all those who are suffering there? One possible answer might be because it is just that people undergo such suffering or bettering of themselves in purgatory that they might truly be, er, reformed. But then the question of the two kingdoms comes to mind. After all, such a response effectively strips the pope of the power that has allegedly been granted him, for if the spiritual benefits of purgatory are so great, why does he ever exercise the power he is said to hold? The argument can proceed indefinitely in a circle, which seems to show that the initial point is valid.
Luther, however, did not stop there. Rather than questioning the power of the pope to grant indulgences, he also noted the great spiritual harm such indulgences do:
Indulgences are positively harmful to the recipient because they impede salvation by diverting charity and inducing a false sense of security… Indulgences are most pernicious because they induce complacency and thereby imperil salvation. Those persons are damned who think that letters of indulgence make them certain of salvation. (82)
Indulgences, by granting pardon from sin or the consequences thereof, produce a false sense of security of salvation that may lead rather to damnation. For once one believes that because someone else has told them future or past sins are paid for by some collection of merit of others, they may believe that they are forgiven, when they have not confessed and repented of that sin to God. Thus, a false sense of security is gained, but in reality the person may be condemned, not having received full and free forgiveness of their sins.
Links
Be sure to check out the page for this site on Facebook and Twitter for discussion of posts, links to other pages of interest, random talk about theology/philosophy/apologetics/movies and more!
Please check out my other posts on the Reformation:
I discuss the origins of the European Reformations and how many of its debates carry on into our own day.
The notion of “sola scriptura” is of central importance to understanding the Reformation, but it is also hotly debated to day and can be traced to many theological controversies of our time. Who interprets Scripture?
The Church Universal: Reformation Review– What makes a church part of the Church Universal? What makes a church part of the true church? I write on these topics (and more!) and their origins in the Reformation.
The Continuing Influence of the Reformation: Our lives, our thoughts, our theology– I note the influence that the Reformation period continues to have on many aspects of our lives.
Source
Quotes from Luther are from Roland Bainton, Here I Stand: A Life of Martin Luther (New York: Abingdon, 1950). It appears as though Bainton was either translating directly from a German edition or paraphrasing Luther.
SDG.
——
The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners, and works of art as credited) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.
Practical Lutheranism: What is Sabbath?
I have been reading through the Book of Concord. I think it is vitally important for one who, like me, claiming to be Lutheran to be familiar with the Lutheran Confessions. That is, after all, what we believe and confess. I have been writing a series of posts on Practical Lutheranism based on the Book of Concord. These teachings remain viable and valuable today.
What is Sabbath?
One of the debates that has raged within Christianity (with different levels of flame behind this raging, whether it be a mere flickering candle or a roaring fire) has been the meaning of “Sabbath” and how it is integrated into the Christian life. Volumes have been written, multi-view books published, denominations split or created, and the like on this topic.
Luther’s Large Catechism offered a way forward in this debate, offering an understanding of keeping the day holy that could be lived by the Christian. He wrote:
Accordingly, when you are asked what “You are to hallow the day of rest” means, answer: “Hallowing the day of rest means to keep it holy.” What is meant by “keeping it holy”? Nothing else than devoting it to holy words, holy works, and holy living… [The Sabbath Day] becomes holy or unholy on your account, depending on whether you spend it doing something holy or unholy. How does such sanctifying take place? Not when we sit behind the stove and refrain from hard work, or place a garland on our head and dress up in our best clothes, but… when we make use of God’s Word and exercise ourselves in it. [The Large Catechism, Part I, 87-88, cited below]
Yet Luther, as is so often the case for Luther (and Lutherans), was not content to leave it there. In the spirit of the Lutheran both/and, he expanded this notion of making holy to the whole of Christian life:
Truly, we Christians ought to make every day such a holy day and devote ourselves only to holy things, that is, to occupy ourselves daily with God’s Word and carry it in our hearts and on our lips… For non-Christians can spend a day in rest and idleness, too… but without keeping a single day holy, because they neither preach nor practice God’s Word… [Large Catechism, I:89-90]
Thus, for Luther, we ought to remember Christ’s words: we were not made for Sabbath, but Sabbath for us. Moreover, Sabbath is part of the overall Christian life instead of being relegated to merely one part of the week. Making the day holy is something we ought always be doing: reflecting on God’s Word, singing Psalms, and praying.
Source
Robert Kolb and Timothy J. Wengert, eds. The Book of Concord: The Confessions of the Evangelical Lutheran Church (Minneapolis, MN: Fortress, 2000).
Links
Be sure to check out the page for this site on Facebook and Twitter for discussion of posts, links to other pages of interest, random talk about theology/philosophy/apologetics/movies and more!
Adhering to the Book of Concord “In So Far As” or “Because” it Agrees with Scripture?– I argue that Lutherans must hold the position that we adhere to the Book of Concord In So Far As it Agrees with Scripture.
Eclectic Theist– Check out my other blog for posts on Star Trek, science fiction, fantasy, books, sports, food, and more!
SDG.
——
The preceding post is the property of J.W. Wartick (apart from quotations, which are the property of their respective owners, and works of art as credited; images are often freely available to the public and J.W. Wartick makes no claims of owning rights to the images unless he makes that explicit) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.
Book Review: “The Great Divide: A Lutheran Evaluation of Reformed Theology” by Jordan Cooper
The Great Divide: A Lutheran Evaluation of Reformed Theology presents a broad-spectrum look at Reformed theology from a Lutheran perspective.* Cooper breaks this analysis up into three parts: Predestination and Free Will, Worship and the Sacraments, and Salvation. These parts are intended to show the greatest dividing lines between Reformed and Lutheran thought.
It is really quite exciting to see how well-read Cooper is on both Reformed and Lutheran thought. On the Reformed side, he frequently cites Calvin (of course), Bavinck, Edwards, Piper, Grudem, and more. On the Lutheran side, he draws from Luther, Chemnitz, Melanchthon, Kolb, and more. This thorough use of sources on both sides helps shield against bias, as Cooper continually cites the words of prominent theologians of each tradition.
Cooper provides in each chapter a presentation of Reformed thought on the topic, drawing extensively from prominent Reformed thinkers past and present, as well as various Reformed Confessions. Then, he provides a look at the Lutheran perspective, often quoting the Lutheran Confessions as well as prominent Lutheran thinkers. After providing this comparison, Cooper argues for the Lutheran position, noting the points of divergence along the way. At many points, this analysis is fairly robust. However, at other points Cooper does swiftly move from one point to another before providing enough to establish each point.
One of the things that comes to the front most clearly in the book is just how close Reformed and Lutheran thought are on a number of issues. Unfortunately, as close as the two traditions come on many areas, the chasm between the two remains vast. This is particularly clear in regards to the Sacraments and Predestination. I was also pretty surprised to see how different the Reformed and Lutheran view regarding worship is. The regulative principle within Reformed thought–that whatever is not commanded in Scripture ought not to be done in worship–was something that startled me. I hadn’t considered such a position, but Cooper showed the arguments for and against this position, coming down on the side of Lutheranism (again, he’s coming from that perspective), which sees worship as something that God allows for more leeway in than do Reformed thinkers.
It is truly amazing how much information Cooper manages to convey in just 200 pages. Readers are introduced to both Lutheran and Reformed perspectives on a number of important theological topics, treated to both exposition of those views and offered critique of the Reformed position all in a very clear style and form.
There are two minor critiques I’d offer of the book. The first is the continued use of the archaic “man” to refer to all people. There were, in fact, a few places in which I had to work to discern whether Cooper meant all people or just men when it came to what he was writing. A second critique is that because of the books relatively short length, some of the arguments on either the Reformed or Lutheran side seem extremely brief, leaving some of the arguments inconclusively demonstrated.
Jordan Cooper’s The Great Divide: A Lutheran Evaluation of Reformed Theology is a vast trove of information and analysis. Extensively researched and well-reasoned, it will provide readers unfamiliar with either Reformed or Lutheran theology (or both) an introduction to each tradition as well as a look at how they may interact with one another.
The Good
+Engages with prominent theologians from each group
+Historically informed
+Treats Reformed thought fairly
+Vast wealth of information
The Bad
-Continued use of archaic “man” etc. as inclusive
-Some points are breezed through very quickly
*It is worth noting my own bias here: I am a Lutheran who was raised Lutheran and, though I wandered a little bit, have become quite convinced of Lutheran theology in recent years.
Disclaimer: I was provided with a copy of the book for review by the publisher. I was not required to provide any specific kind of feedback whatsoever.
Source
Jordan Cooper The Great Divide: A Lutheran Evaluation of Reformed Theology (Eugene, OR: Wipf & Stock, 2015).
Links
Be sure to check out the page for this site on Facebook and Twitter for discussion of posts, links to other pages of interest, random talk about theology/philosophy/apologetics/movies and more!
Book Reviews– There are plenty more book reviews to read! Read like crazy! (Scroll down for more, and click at bottom for even more!)
Eclectic Theist– Check out my other blog for my writings on science fiction, history, fantasy movies, and more!
SDG.
——
The preceding post is the property of J.W. Wartick (apart from quotations, which are the property of their respective owners, and works of art as credited; images are often freely available to the public and J.W. Wartick makes no claims of owning rights to the images unless he makes that explicit) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.
Who is Worthy?- A reflection on closed communion in Lutheran churches
I do not claim rights to this image and was unable to find original source. Possibly here: http://thehandsomehansons.blogspot.com/2010/11/lutheran-seal.html
My wife and I have been refused communion on more than one occasion. In each instance it was in a Lutheran church that we were turned away. We are, ourselves, Lutherans, but the church bodies that did not commune us were different groups of Lutherans, and held that the divisions between us justified not giving us the gifts of the sacrament that Christ promised.
Here, I’d like to examine this practice of some Lutheran churches, often referred to as “closed communion.”[1] What do the actual Lutheran Confessions say about who may receive the Lord’s Supper? That is the question which must be asked by any claiming to be Lutheran.
We believe, teach, and confess that the entire worthiness of the guests at the table of his heavenly meal is and consists alone in the most holy obedience and perfect merit of Christ. We make his obedience and merit our own through true faith, concerning which we receive assurance through the sacrament. Worthiness consists in no way in our own virtues, or in internal or external preparations. (The Formula of Concord, Epitome, Article VII, Section 20)
The Lutheran Confessions leave no wiggle room here. What makes one worthy to receive the sacrament? Is it one’s preparation? No. Is it one’s denominational commitment? No. It is explicitly and clearly stated here: “the most holy obedience and perfect merit of Christ” which is itself made our own “through true faith.” Indeed, what does it mean to add the requirement of complete doctrinal agreement onto these words? Would not such a teaching be to make one’s “own virtues”–here of the doctrinal variety–what makes one worthy? It seems so. The teaching here, however, is that it is only faith in Christ’s words and works that make one worthy.
Just in case one wants to persist and allege that there may be some difficulty interpreting these words, Martin Luther himself states, in the Large Catechism:
Now we must also consider who the person is who receives such power and benefit [from the Lord’s Supper]… It is the one who believes what the words say and what they give, for they are not spoken or preached to stone and wood but to those who hear them, to those whom he says, “Take and eat”…All those who let these words be addressed to them and believe that they are true have what the words declare…
Now this is the sum total of a Christian’s preparation to receive this sacrament worthily. (The Large Catechism, The Sacrament of the Altar, section 33-36)
What does Luther himself teach here? “[T]his is the sum total of a Christian’s preparation…” (emphasis mine). And what is that sum total? Simply being one who “let these words be addressed to them and believe that they are true…” Once again, we see no mention of further conditions. There is no place here for refusing communion to those who believe the words are for them. The Christian must simply take hold of the words of Christ, which promise his body and blood to them. They need not be part of a specific denomination (which would have been historically impossible or at least unlikely at this point). It is the faith of the individual that makes them worthy, not their adherence to a set of doctrinal truths apart from those affirmed about the Lord’s Supper.
What do Lutherans who turn away other Lutherans from the sacrament say about their reasoning? Here is one example, from the Lutheran Church – Missouri Synod:
Because the Bible teaches that this Sacrament may also be spiritually harmful if misused, and that participation in the Lord’s Supper is an act of confession of faith, the LCMS ordinarily communes only those who have been instructed in the teachings of our church and who have confessed their faith in these teachings. (LCMS FAQ, cited below)
Here we see an unwarranted limit being placed on the sacrament of communion. What makes one worthy to receive this sacrament? The Lutheran Confessions make it explicit that that which makes one worthy is faith in the words of Christ. Here, however, an addition is made: “only those who have been instructed in the teachings of our church [the LCMS] and who have confessed their faith in these teachings” are “ordinarily” communed. Yet this limit is nowhere taught in the Book of Concord.
Counter-Argument
A possible counter-argument to the above is that there were no divergent Lutherans or Lutheran groups at the time the Lutheran Confessions were written, so they couldn’t have even addressed the issue. Apart from the fact that this is historically false (for parts of the Book of Concord were written to correct others within the folds of Lutheranism), it doesn’t change the Book of Concord’s teaching on the topic. The Lutheran Confessions make very strong statements. Phrases like “the sum total” and “alone” are used accompanying what the Confessions teach in regards to worthiness for the Lord’s Supper. These phrases are exclusive. That is, they affirm explicitly that no other expectations may be added. For what else might saying “sum total” or “alone” mean?
Conclusion
Those Lutheran groups who have added requirements for worthily receiving the Lord’s Supper stand against the Book of Concord’s own teaching on the topic. Time and again Luther and other confessors state that the only requirement for worthiness is to affirm the words of Christ and take hold of them by faith. Any who add requirements to receiving this sacrament have made their own words supersede those of the Confessions.
[1] Closed communion may also refer to simply keeping communion closed to those who affirm what the Book of Concord teaches regarding the Lord’s Supper. There is a fine line between this practice and making the additions to the Book of Concord’s teaching as noted in this post. I am not addressing this less stringent variety here.
Sources
LCMS Frequently Asked Questions Doctrinal Issues- The Lord’s Supper/Holy Communion (accessible here).
Robert Kolb and Timothy J. Wengert, eds. The Book of Concord: The Confessions of the Evangelical Lutheran Church (Minneapolis, MN: Fortress, 2000).
Links
Be sure to check out the page for this site on Facebook and Twitter for discussion of posts, links to other pages of interest, random talk about theology/philosophy/apologetics/movies and more!
Adhering to the Book of Concord “In So Far As” or “Because” it Agrees with Scripture?– I argue that Lutherans must hold the position that we adhere to the Book of Concord In So Far As it Agrees with Scripture.
Eclectic Theist– Check out my other blog for posts on Star Trek, science fiction, fantasy, books, sports, food, and more!
SDG.
——
The preceding post is the property of J.W. Wartick (apart from quotations, which are the property of their respective owners, and works of art as credited; images are often freely available to the public and J.W. Wartick makes no claims of owning rights to the images unless he makes that explicit) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.
Practical Lutheranism: Luther on the 5th Commandment and Refugees
A Public Domain image of Syrian Refugees. Accessible: https://commons.wikimedia.org/wiki/File:Syrian_refugee_of_the_Syrian_civil_war.jpg
I have been reading through the Book of Concord, which is a collection of the Lutheran Confessions. I think it is vitally important for one who, like me, claiming to be Lutheran to be familiar with these documents. They are, after all, what we believe and confess. I decided to start a series of posts as I’m reading through the Book of Concord to highlight various areas I think are important.
The Fifth Commandment and Refugees
There is much fear in the world today over the question of Syrian Refugees. I’ve been reading through the Book of Concord and I ran into the section on the Fifth Commandment. I was taken back by how lucid Luther’s interpretation is there, and it has some serious application for today:
Therefore it is God’s ultimate purpose that we suffer harm to befall no [hu]man, but show [them] all good and love; and, as we have said, it is specially directed toward those who are our enemies. For to do good to our friends is but an ordinary heathen virtue, as Christ says Matt. 5:46.
One can see these same thoughts echoed in the discussion of the seventh commandment:
…we are commanded to promote and further our neighbors’ interests, and when they suffer any want, we are to help, share, and lend to both friends and foes (251-252)
What is particularly uncomfortable about these words is the word of law that is contained within them: “both friends and foes” are included in these commands. We ought to further their interests, “help, share, and lend to” them “when they suffer any want,” and show them “all good and love.” Luther is abundantly clear on this point: “it is specially directed toward those who are our enemies.”
Could more prophetic words have been written by Luther? Surely, the times in which we fear our enemies and wish to do nothing but avoid them are legion. Today is but one example of human injustice to fellow humans. But the words of the Commandments brook no argument, and Luther’s interpretation makes this abundantly clear: “to do good to our friends is but an ordinary heathen virtue…” and we are given a higher calling.
Those objections that would point to individual instances of violence, those who would alleged terrorists sneaking into our borders, and the like: the word of the law is spoken, and it is a powerful one: Christ’s calling is higher. When they suffer–even when our enemies suffer–we ought help them. If that means letting in the Syrian refugee fleeing from the violence in their homeland, if that means the “illegal immigrant” running from poverty and destitution, then so be it. There is no question here. There is no exception for fear that they will “steal our jobs” or that they speak a different language or have a different skin color or a different religion or anything of the sort. The words Luther writes here are clear: “it is God’s ultimate purpose that we suffer harm to befall no” one.
Source
Robert Kolb and Timothy J. Wengert, eds. The Book of Concord: The Confessions of the Evangelical Lutheran Church (Minneapolis, MN: Fortress, 2000).
Links
Be sure to check out the page for this site on Facebook and Twitter for discussion of posts, links to other pages of interest, random talk about theology/philosophy/apologetics/movies and more!
Adhering to the Book of Concord “In So Far As” or “Because” it Agrees with Scripture?– I argue that Lutherans must hold the position that we adhere to the Book of Concord In So Far As it Agrees with Scripture.
Eclectic Theist– Check out my other blog for posts on Star Trek, science fiction, fantasy, books, sports, food, and more!
SDG.
——
The preceding post is the property of J.W. Wartick (apart from quotations, which are the property of their respective owners, and works of art as credited; images are often freely available to the public and J.W. Wartick makes no claims of owning rights to the images unless he makes that explicit) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.
J.W. Wartick - Reconstructing Faith 
