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Protestant Scholasticism: Essays in Reassessment
PROTESTANT SCHOLASTICISM: ESSAYS IN REASSESSMENT Edited by Carl R. Trueman and R. Scott Clark paternoster press GRACE COLLEGE & THEO. SEM. Winona lake, Indiana Copyright© 1999 Carl R. Trueman and R. Scott Clark First published in 1999 by Paternoster Press 05 04 03 02 01 00 99 7 6 5 4 3 2 1 Paternoster Press is an imprint of Paternoster Publishing, P.O. Box 300, Carlisle, Cumbria, CA3 OQS, U.K. http://www.paternoster-publishing.com The rights of Carl R. Trueman and R. Scott Clark to be identified as the Editors of this Work has been asserted by them in accordance with Copyright, Designs and Patents Act 1998. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the publisher or a licence permitting restricted copying. In the U.K. such licences are issued by the Copyright Licensing Agency, 90 Tottenham Court Road, London WlP 9HE. British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library ISBN 0-85364-853-0 Unless otherwise stated, Scripture quotations are taken from the / HOLY BIBLE, NEW INTERNATIONAL VERSION Copyright© 1973, 1978, 1984 by the International Bible Society. Used by permission of Hodder and Stoughton Limited. All rights reserved. 'NIV' is a registered trademark of the International Bible Society UK trademark number 1448790 Cover Design by Mainstream, Lancaster Typeset by WestKey Ltd, Falmouth, Cornwall Printed in Great Britain by Caledonian International Book Manufacturing Ltd, Glasgow 2 Johann Gerhard's Doctrine of the Sacraments' David P. -
Read Like a Lutheran!
Read Like a Lutheran! Read the Book of Concord for Lent A Forty-Day Reading Plan for 2021 Have you always given something up for Lent? Consider giving up your time every day to dig into the Lutheran Confessions! *Page numbers, given in parentheses, reference Concordia: The Lutheran Confessions, second edition, published by Concordia Publishing House. February 17: The Three Ecumenical Creeds (16–18); Luther’s Small Catechism (313–348) February 18: Luther’s Large Catechism: Preface–Part I, para. 77 (351–367) February 19: Luther’s Large Catechism: Part I, para. 78–178 (367–378) February 20: Luther’s Large Catechism: Part I, para. 179–291 (379–392) February 22: Luther’s Large Catechism: Part I, para. 292–Part II, para. 70 (392–408) February 23: Luther’s Large Catechism: Part III, para. 1–84 (408–418) February 24: Luther’s Large Catechism: Part III, para. 85–Part IV, para. 86 (419–431) February 25: Luther’s Large Catechism: Part V (431–440); Brief Exhortation to Confession (649–653) February 26: Augsburg Confession Preface–XX (27–44) February 27: Augsburg Confession XXI–XXVI (44–53) March 1: Augsburg Confession XXVII–Conclusion (53–63); Apology, Greeting to Reader (73–74) March 2: Apology I–IV (74–102) March 3: Apology V, para. 1–122 (102–118) March 4: Apology V, para. 123–212 (118–133) March 5: Apology V, para. 213–279 (133–143) March 6: Apology VII–XI (143–157) March 8: Apology XIIa (158–171) March 9: Apology XIIb (171–184) March 10: Apology XIII–XX (184–201) March 11: Apology XXI–XXII (202–210) March 12: Apology XXIII (210–218) March 13: Apology XXIV (220–236) March 15: Apology XXVII–XXVIII (237–251) March 16: Smalcald Articles: Preface–Part III, Art. -
Martin Luther in His Table Talk Once Said, ―True Theology Is Practical
LUTHER’S ESCHATOLOGY AND THE TURKS NICHOLAS D. PROKSCH, BETHANY LUTHERAN THEOLOGICAL SEMINARY 2010 INTERNATIONAL CONGRESS ON MEDIEVAL STUDIES, KALAMAZOO, MI Martin Luther in his Table Talk once said, ―True theology is practical.‖1 For Luther, the doctrines of Scripture existed to show how a Christian should believe and live. Nothing was speculative; nothing was superfluous. By the same token, Luther’s eschatology and interpretation of prophecy were not merely obscure predictions or trivial details, but were determined realities for the end times with practical implications for a Christian’s life and actions. The eschatological role of the Turks likewise established practical consequences for a Christian. Although Luther’s political and pastoral engagement of the Turks are generally separated from his eschatological understanding of their role in history, in fact it seems more likely that the eschatology provided the basis of his political and pastoral advice. From the prophecy of Daniel 7, Luther concluded three determined realities that shaped his entire perspective on the Turks: (1) the Turks would never conquer European Christianity; (2) they would never be conquered by European Christianity; and (3) they would always oppress Christianity militarily. These details taken as a whole gave the Turks a unique role as a temporal scourge in the hand of God to work repentance and to purify the Christian church. Furthermore, the predetermined role of aggressor for the Turks allowed Luther generally to advocate war against the Turks by secular authorities because of its defensive nature. In spite of some outward appearances, Luther’s eschatological perspective of the Turks was not pessimistic but practical in that he used predetermined realities as a basis for advising secular rulers and Christians in general. -
Robert D. Hawkins
LEX OR A NDI LEX CREDENDI THE CON F ESSION al INDI ff ERENCE TO AL TITUDE Robert D. Hawkins t astounds me that, in the twenty-two years I have shared Catholics, as the Ritualists were known, formed the Church Iresponsibility for the liturgical formation of seminarians, of England Protection Society (1859), renamed the English I have heard Lutherans invoke the terms “high church” Church Union (1860), to challenge the authority of English and “low church” as if they actually describe with clar- civil law to determine ecclesiastical and liturgical practice.1 ity ministerial positions regarding worship. It is assumed The Church Association (1865) was formed to prosecute in that I am “high church” because I teach worship and know civil court the “catholic innovations.” Five Anglo-Catholic how to fire up a censer. On occasion I hear acquaintances priests were jailed following the 1874 enactment of the mutter vituperatively about “low church” types, apparently Public Worship Regulation Act for refusing to abide by civil ecclesiological life forms not far removed from amoebae. court injunctions regarding liturgical practices. Such prac- On the other hand, a history of the South Carolina Synod tices included the use of altar crosses, candlesticks, stoles included a passing remark about liturgical matters which with embroidered crosses, bowing, genuflecting, or the use historically had been looked upon in the region with no lit- of the sign of the cross in blessing their congregations.2 tle suspicion. It was feared upon my appointment, I sense, For readers whose ecclesiological sense is formed by that my supposed “high churchmanship” would distract notions about the separation of church and state, such the seminarians from the rigors of pastoral ministry into prosecution seems mind-boggling, if not ludicrous. -
The Book of Concord FAQ God's Word
would be no objective way to make sure that there is faithful teaching and preaching of The Book of Concord FAQ God's Word. Everything would depend on each pastor's private opinions, subjective Confessional Lutherans for Christ’s Commission interpretations, and personal feelings, rather than on objective truth as set forth in the By permission of Rev. Paul T. McCain Lutheran Confessions. What is the Book of Concord? Do all Lutheran churches have the same view of the Book of Concord? The Book of Concord is a book published in 1580 that contains the Lutheran No. Many Lutheran churches in the world today have been thoroughly influenced by the Confessions. liberal theology that has taken over most so-called "mainline" Protestant denominations in North America and the large Protestant state churches in Europe, Scandinavia, and elsewhere. The foundation of much of modern theology is the view that the words of What are the Lutheran Confessions? the Bible are not actually God's words but merely human opinions and reflections of the The Lutheran Confessions are ten statements of faith that Lutherans use as official ex- personal feelings of those who wrote the words. Consequently, confessions that claim planations and summaries of what they believe, teach, and confess. They remain to this to be true explanations of God's Word are now regarded more as historically day the definitive standard of what Lutheranism is. conditioned human opinions, rather than as objective statements of truth. This would explain why some Lutheran churches enter into fellowship arrangements with What does Concord mean? non-Lutheran churches teaching things in direct conflict with the Holy Scriptures and the Concord means "harmony." The word is derived from two Latin words and is translated Lutheran Confessions. -
CTR EDITORIAL (1000 Words)
CTR n.s.16/2 (Spring 2019) 49–66 Sola Scriptura, the Fathers, and the Church: Arguments from the Lutheran Reformers Carl L. Beckwith Beeson Divinity School Samford University, Birmingham, AL I. INTRODUCTION I learned to show this reverence and respect only to those books of the scriptures that are now called canonical so that I most firmly believe that none of their authors erred in writing anything. And if I come upon something in those writings that seems contrary to the truth, I have no doubt that either the manuscript is defective or the translator did not follow what was said or that I did not understand it. I, however, read other authors in such a way that, no matter how much they excel in holiness and learning, I do not suppose that something is true by reason of the fact that they thought so, but because they were able to convince me either through those canonical authors or by plausible reason that it does not depart from the truth.1 Augustine to Jerome, Letter 82 Martin Luther and his reforming colleagues maintained that Scripture alone determines the articles of faith. All that the church believes, teaches, and confesses rests upon the authority of the canonical scriptures, upon the unique revelation of God himself through his prophets and apostles. Luther declares, “It will not do to make articles of faith out of 1Augustine, Letter 82.3 in Letters 1–99, trans. Roland Teske (Hyde Park, NY: New City Press, 2001), 316. 50 Criswell Theological Review the holy Fathers’ words or works. -
Confession (Book of Concord, Pp. 476-80)
May: [Note to the readers. With this installment, our series Learning Luther ceases for the summer months to resume in September. Church leaders! If you have enjoyed and profited from these studies, permit me to exhort you to share the experience in an age appropriate way by supporting our new program, TforTeens ("Theology for Teens") at Roanoke College this summer. Please identify those young people in your midst who would benefit from this week with Prof. Ned Wisnefske, Chaplain Chris Bowen, our Synod Youth Minister Dave Delaney and myself. We will be pouring over the story of Creation and Fall in Genesis 1-3 with help from Dietrich Bonhoeffer and Martin Luther. The cost is virtually free. Invest with us in cultivating future leaders of the church! -- Dr. Paul Hinlicky] Confession (Book of Concord, pp. 476-80) Introduction By Paul R. Hinlicky, Tise Professor of Lutheran Studies, Roanoke College & Docent, Evanjelicka Bohoslovecka Fakulta, Univerzita Komenskeho, Bratislava, Slovakia. Confession is not a sacrament as such but a sacramental practice that negotiates between baptism into Christ and reception of His supper. It consists in contrite confession of sin and pronunciation of divine forgiveness. It may be public and general, as is customary in many Lutheran churches. It may also be private and particular. The latter Luther not only allows but emphatically endorses, indeed, he exhorts Christians to it in this concluding part of his Large Catechism. As we heard last time, Luther refused to make a legalistic rule about frequency of communion, as had been done previously. Confession to the priest had been made a precondition to worthy reception; it was extorted with a checklist of prohibited thoughts, words and deeds. -
St. Paul and Martin Luther: Paradigms of Shepherd-Leaders
St. Paul and Martin Luther: Paradigms of Shepherd-Leaders Wisconsin Lutheran Seminary Symposium 2018 By Professor David Scharf The Bible tells us that he started over a dozen churches throughout the Mediterranean world. Most call him the greatest missionary of all time with little argument from anyone. His ministry inspired the writing of countless books on leadership, missionary activity, and Christian character. His namesake adorns thousands of churches around the world. His name, of course, is the apostle Paul. What a leader! Michael King, a Baptist pastor, took a trip in 1934 to Germany. There he learned about the life and work of a reformer, the likes of which the world has never since seen. This reformer had the courage to stand up against Pope and Emperor though his very life was in danger. He inspired millions down to this day to read the Word of God and draw truth from it alone. He gets credit for the existence of the concept of “denominations.” His name, of course, is Martin Luther. And in 1934, Michael King was so impressed with this man’s contribution to Christianity that he changed his own name to Martin Luther King. He also changed his five-year-old son’s name to Martin Luther King Jr.1 What a leader! But what makes a leader a leader? Take a glance at the Strengthsfinder list and you will see qualities like futuristic, achiever, activator, maximizer, strategic, and my personal favorite, woo. Does a leader need the right combination of strengths to be an effective leader? I suppose it doesn’t hurt, especially if you are interested in the way the world defines successful leadership. -
Abuses Under Indictment at the Diet of Augsburg 1530 Jared Wicks, S.J
ABUSES UNDER INDICTMENT AT THE DIET OF AUGSBURG 1530 JARED WICKS, S.J. Gregorian University, Rome HE MOST recent historical scholarship on the religious dimensions of Tthe Diet of Augsburg in 1530 has heightened our awareness and understanding of the momentous negotiations toward unity conducted at the Diet.1 Beginning August 16, 1530, Lutheran and Catholic represent atives worked energetically, and with some substantial successes, to overcome the divergence between the Augsburg Confession, which had been presented on June 25, and the Confutation which was read on behalf of Emperor Charles V on August 3. Negotiations on doctrine, especially on August 16-17, narrowed the differences on sin, justification, good works, and repentance, but from this point on the discussions became more difficult and an impasse was reached by August 21 which further exchanges only confirmed. The Emperor's draft recess of September 22 declared that the Lutheran confession had been refuted and that its signers had six months to consider acceptance of the articles proposed to them at the point of impasse in late August. Also, no further doctrinal innovations nor any more changes in religious practice were to be intro duced in their domains.2 When the adherents of the Reformation dis sented from this recess, it became unmistakably clear that the religious unity of the German Empire and of Western Christendom was on the way to dissolution. But why did it come to this? Why was Charles V so severely frustrated in realizing the aims set for the Diet in his conciliatory summons of January 21, 1530? The Diet was to be a forum for a respectful hearing of the views and positions of the estates and for considerations on those steps that would lead to agreement and unity in one church under Christ.3 1 The most recent stage of research began with Gerhard Müller, "Johann Eck und die Confessio Augustana/' Quellen und Forschungen aus italienischen Archiven und Biblio theken 38 (1958) 205-42, and continued in works by Eugène Honèe and Vinzenz Pfhür, with further contributions of G. -
You Need to Repent: What Repentance Is and Its
YOU NEED TO REPENT: WHAT REPENTANCE IS AND ITS IMPLICATIONS FOR LIFE AND MINISTRY BY MARTIN LOESCHER A THESIS SUBMITTED TO THE FACULTY IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF DIVINITY DR. JOHN BRUG, ADVISOR WISCONSIN LUTHERAN SEMINARY MEQUON, WI DECEMBER 11, 2020 CONTENTS INTRODUCTION………………………………………………………………………………... 1 PART I: DEFINING REPENTANCE……………………………………………………………. 2 Repentance in General Terms 2 Contrition and Faith 4 Repentance Part I: Contrition 5 Repentance in the Narrow Sense 9 Repentance Part II: Faith 10 Conversion and Daily Repentance 12 Erroneous Teachings of Repentance 13 Transformation of Life and Will 13 Requirements of Contrition 15 Fruits of Repentance 19 Repentance Causes Forgiveness 20 PART II: REPENTANCE IN OUR LIVES……………………………………………………...23 Why repent? 23 God Commands Repentance 23 God’s Gracious Will 26 How We Repent 27 Passages That Inspire Contrition 30 Describing Sin 30 God’s Justice 32 Scriptural Commands 33 Devotional Works 34 Passages Which Encourage Faith 35 The Use of the Sacraments 38 Baptism 38 The Lord’s Supper 39 What Repentance (Might) Look Like for Us 39 Practical Suggestions for the Public Ministry 42 Private Confession 43 Confession between Members 45 Public Confession 47 Corporate Worship 49 Christian Education 52 Evangelism 54 Counseling 56 CONCLUSION…………………………………………………………………………………..56 BIBLIOGRAPHY………………………………………………………………………………..58 ABSTRACT This thesis began primarily as a doctrinal endeavor to deepen my knowledge of biblical repentance, but at a certain point, my focus began shifting towards how all the information I was learning might be applied. I became deeply impressed by my own need to repent and the need for a repentance-focused ministry. -
Living Faith
Living Faith October, 2012 Dear Friends, Did you know that Halloween is one of the world’s oldest holidays? It Reformation Sunday is the day that as Lutherans we has gone through many changes. It was originally a Celtic festival celebrate the Foundations of the Lutheran Church. called Samhain (pronounced sow-in), marking the end of harvest and the beginning of the new year (November 1st). The druids believed that ghosts and spirits roamed the earth at this time, and they lit Reformation Sunday bonfires as protection. When the Romans took over the Celtic lands, they adapted the day to honor their own deities. One of these, Pomona, was the goddess of The Reformation was a period of great change in the history of the fruit and trees and was represented by an apple. This may be why we world. It was a time of great discoveries and an awakening of human bob for apples at Halloween parties today potential. Inventors, scientists, musicians, and the Church were in a Eventually, the Roman Catholic Church adapted the day as All Hallows' time of discovery and these discoveries led to the challenge of Eve. It was the night before All Saints Day, the day they honored authority. Here are just afew facts about Martin Luther and of the saints who did not have a specific feast day of their own. The name things that happened during the years 1450-1600. gradually changed to Halloween. 1483-Martin Luther was born in Eisleben, Germany The tradition of trick-or-treating dates to All Souls’ Days parades in Luther’s father wanted him to be a lawyer and Martin went to England. -
M4rnlngira:L Snutqly Continning LEHRE· UNO WEHRE MAGAZIN PUER Ev.-Luth
Qtnurnr~ta: m4rnlngira:l SnutQly Continning LEHRE· UNO WEHRE MAGAZIN PUER Ev.-LuTH. HOMILETIK THEOLOGICAL QUARTERLY-THEOLOGICAL MONTHLY Vol. xn December, 1941 No. 12 CONTENTS Page Verbal Inspiration - a Stumbling-Block to the Jews and Foolish- ness to the Greeks. Th. Engelder ........................................................ 881 Sermon Study on Heb.l:l-G. Theo. Laetsch ......................................... _ .. 913 Outlines on the Wuerttemberg Epistle Selections ................................ 927 Miscellanea ............. _.......... ................................................................................ 944 Theological Observer. - Kirchlich Zeitgeschichtliches .............. _..... 951 £In Prediger muss nlcht alleln wei Es 1st keln Ding, daa die Leute der., alJoO dB' r die Schate un tcr mehr bel der Klrche behaelt denn welae. w l.e de r.-ehte Chrlate.n sollen die gute Predlgt. - Apolog(e, Art. 24 seln. sondem auch daneben den Woel ten wehl'e1&. dass sie die Schate nleht angrelfen und mit talscher Lehre ver If the trumpet give an uncertain tuehren und Irrtum elnfuehren. sound. who shall prepare blmself to Luther the battle? -1 Cor. 14:8 Pu bUshed for the Ev. Luth. Synod of Missouri, Ohio, and Other States CONCORDIA PUBLISIIlNG HOUSE, St. Louis, Mo. Theological Observer - ,\l'ird)ficf)<3citgcid)id)tIid)es 951 Theological Observer - 5tb:djlidj,geitgefdjidjtIidje~ Is the Pope of Rome the Antichrist? - Under this heading the Australian Lutheran (July 11, 1941) writes: "The question should really be, Is he the 'man of sin' referred to in 2 Thess. 2: 3? For some reason the 'man of sin' referred to by St. Paul has always been identified with the Antichrist to whom St. John refers [1 John 2:18] .. .. Assuming that they are identical, are the marks of them found in the Roman Papacy? Luther and the Lutheran Church have always held that they are.