Between WITTENBERG and GENEVA

Total Page:16

File Type:pdf, Size:1020Kb

Between WITTENBERG and GENEVA Between WITTENBERG and GENEVA Lutheran and Reformed Theology in Conversation Robert Kolb and Carl R. Trueman K Robert Kolb and Carl R. Trueman, Between Wittenberg and Geneva Baker Academic, a division of Baker Publishing Group, © 2017. Used by permission. (Unpublished manuscript—copyright protected Baker Publishing Group) © 2017 by Robert Kolb and Carl R. Trueman Published by Baker Academic a division of Baker Publishing Group PO Box 6287, Grand Rapids, MI 49516-6287 www.bakeracademic.com Printed in the United States of America 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—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews. Library of Congress Cataloging-in-Publication Data Names: Kolb, Robert, 1941– author. Title: Between Wittenberg and Geneva : Lutheran and reformed theology in conversation / Robert Kolb and Carl R. Trueman. Description: Grand Rapids : Baker Academic, 2017. | Includes index. Identifiers: LCCN 2017017488 | ISBN 9780801049811 (pbk. : alk. paper) Subjects: LCSH: Luther, Martin, 1483–1546. | Lutheran Church— Doctrines. | Reformed Church—Doctrines. Classification: LCC BR333.3 .K645 2017 | DDC 230/.4—dc23 LC record available at https://lccn.loc.gov/2017017488 17 18 19 20 21 22 23 7 6 5 4 3 2 1 Robert Kolb and Carl R. Trueman, Between Wittenberg and Geneva Baker Academic, a division of Baker Publishing Group, © 2017. Used by permission. (Unpublished manuscript—copyright protected Baker Publishing Group) Contents Preface ix Abbreviations xv 1. Scripture and Its Interpretation 1 2. Law and Gospel 31 3. The Person and Work of Christ 59 4. Election and the Bondage of the Will 87 5. Justification and Sanctification 117 6. Baptism 147 7. The Lord’s Supper 175 8. Worship 207 Conclusion 235 Scripture Index 237 Name Index 241 Subject Index 245 vii Robert Kolb and Carl R. Trueman, Between Wittenberg and Geneva Baker Academic, a division of Baker Publishing Group, © 2017. Used by permission. (Unpublished manuscript—copyright protected Baker Publishing Group) Preface CARL R. TRUEMAN his book owes its origin to two independent conversations that Bob Kolb and I had with Dave Nelson at Baker Publishing Group some Tyears ago. Each of us was concerned about a couple of related phe- nomena that we had noticed among seminary students. The first was the failure of many of them to understand the differences between being confessional and being Evangelical.1 The second was a similar failure to understand the differences between Lutherans and Reformed. Indeed, I have lost count of the number of times over the years that I have heard students refer to Luther as “Reformed” and had to correct them by indicating that he was a Lutheran reformer, not Reformed. What both Bob and I wanted to do was to write a book that would explain the differences between our two communions. Both of the problems we noted above with regard to our students derive from their not really understanding the Lutheran and Reformed confessional traditions. Neither tradition is really part of the broader movement of Evan- gelicalism, which has its roots in the revivals—and revivalism—of the eigh- teenth century. Evangelicalism tends to regard as matters of little importance those things that are vital to the confessional traditions of the Lutheran and Reformed churches. However, even many students from within Lutheran and Reformed churches have not been well catechized in their own tradition 1. Bob and I regard ourselves as “evangelical” in the small e Reformation sense: Protestants who hold to the gospel of justification by grace through faith. Here I am using Evangelical/ Evangelicalism with a capital E to refer to the modern movement, rooted in the revivals of the eighteenth century, that draws much of its strength from Baptist and parachurch circles. ix Robert Kolb and Carl R. Trueman, Between Wittenberg and Geneva Baker Academic, a division of Baker Publishing Group, © 2017. Used by permission. (Unpublished manuscript—copyright protected Baker Publishing Group) x Preface and have therefore been left vulnerable to more Evangelical streams of Prot- estant life. This weakens their confessional identity. For example, Evangelicals tend to focus on soteriology and fail to grasp why sacraments—the major point of dispute between the two magisterial Reformation traditions—are of any great moment. Indeed, when they do take a strong stand on such, it is typically in the form of an odd antisacramentalism that rejects infant baptism, a point that decisively separates them from the confessional Lutherans and Reformed. Yet, perhaps attracted by the heroic stature of Luther or Calvin, many Evangelicals try to appropriate these figures for their own cause, selecting those doctrines they appreciate and unwittingly domesticating the Reformers and the Reformation in the process. This problem is typically most evident in classes dealing with the Marburg Colloquy (1529), the famous face-to-face confrontation between Luther and Zwingli. When students hear that Luther was prepared to refuse to reach full agreement with the Reformed because of his insistence on the real presence of Christ in the Lord’s Supper, they are—to put it mildly—confused and sometimes distressed. That the sacrament would be a sufficient basis for such drastic action seems to them absurd or an act of willful pride or a vestige of medieval Roman Catholicism that Luther somehow failed to reject. In sum, instincts shaped by the antisacramental culture of modern Evangelicalism render Luther’s stand incomprehensible. It was this problem that led Bob and me to talk separately to Dave, with the idea that it might be helpful to produce a book outlining Lutheran and Reformed positions on various doctrines in a manner that would help students to see what is at stake both in the confessional disagreements between our two traditions and in the differences between the confessional Protestantism that finds its origin in the Reformation and the Evangelicalism that originates in the revivalism of the eighteenth century. But we also wanted to do so in a manner that, while not minimizing or relativizing those differences, avoided the bitterness that has often characterized such engagement in the past. The years since 1529 have seen more than their fair share of recrimination, bitter- ness, and mutual misrepresentation by both sides. We wanted to produce a book reflecting our commitment to the catholic faith of the Christian church and our respect and affection for each other as Christian brothers who serve the same Lord and Savior. To accomplish this task, we chose a set of eight topics on which there is both considerable overlap and at times significant disagreement between our two traditions. Readers will see the latter most obviously in those chapters dealing with the person of Christ, baptism, and the Lord’s Supper. Christ and the Lord’s Supper are, of course, interconnected topics and were the Robert Kolb and Carl R. Trueman, Between Wittenberg and Geneva Baker Academic, a division of Baker Publishing Group, © 2017. Used by permission. (Unpublished manuscript—copyright protected Baker Publishing Group) Preface xi primary historic points of conflict between Lutheran and Reformed. Indeed, they remain so today. But the reader will also see that, along with the sharp points of disagreement, there is significant commonality on many elements of the faith. For example, justification by grace through faith is crucial to both traditions. In fact, it is hard to imagine what the Reformed faith would look like if it had not borrowed this basic insight from Luther. On that point, all Reformation Protestants are the sons and daughters of Dr. Martin, and all should gratefully acknowledge that fact. Bob and I wrote all the essays in order to present our confessional tradi- tions in a consistent manner. Our contributions are paired in each chapter, with Bob’s portion coming first, but they have not been written so as to be in direct, point-by-point dialogue with each other. Our hope is that they thus represent the starting point for future dialogue—in the classroom, in the local church context, perhaps even at the denominational level. Both Lutheran and Reformed traditions are churchly. While we appreciate some aspects of Evan- gelicalism, we believe that the only real way of engaging in true ecumenical discussion with a view to greater unity among Christians is to do so within the church itself and between denominational bodies. The reader will also note certain methodological differences between Bob’s essays and those I have written. The differences reflect not simply our own personalities as writers but also differences between our traditions. Lutherans have defined what it means to be “Lutheran” in several ways. Some claim the name on the basis of adherence to certain basic tenets represented by Luther and/or Lutherans over the centuries, such as “justification by faith alone” or “freedom.” Some have done so with more recourse to confessional documents, such as the Augsburg Confession or Luther’s catechisms, some with a nominal pledge to take those documents seriously. Another approach defines “Lutheran” as adherence to the confessions contained in the Book of Concord of 1580, or at least to the Augsburg Confession and Luther’s Small Catechism—some preferring to accept these documents quatenus (insofar as) they agree with Scripture, others quia (because) they agree with Scripture. Some have included not only a strict adherence to Scripture and the Lutheran confessions but also a general agreement with selected portions of the teachings of the great dogmaticians of the seventeenth century. Among those who wish to represent the historic Lutheran confession of the faith seriously are some who emphasize Luther’s own writings, while others limit their definition of what is Lutheran to the teachings of the Book of Concord.
Recommended publications
  • A Clear and Present Word
    CLEAR AND PRESENT M/UP 27/3/06 1:12 PM Page 3 Phil's G4 Phil's G4:Users:phil:Public NEW STUDIES IN BIBLICAL THEOLOGY 21 Series editor: D. A. Carson A clear and present word THE CLARITY OF SCRIPTURE Mark D. Thompson A IV P DOWNERS GROVE, ILLINOIS 60515 InterVarsity Press, USA P.O. Box 1400, Downers Grove, IL 60515-1426, USA World Wide Web: www.ivpress.com Email: [email protected] APOLLOS (an imprint of Inter-Varsity Press, England) Norton Street, Nottingham NG7 3HR, England Website: www.ivpbooks.com Email: [email protected] © Mark D. Thompson 2006 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 InterVarsity Press. InterVarsity Press®, USA, is the book-publishing division of InterVarsity Christian Fellowship/ USA®, a student movement active on campus at hundreds of universities, colleges and schools of nursing in the United States of America, and a member movement of the International Fellowship of Evangelical Students. For information about local and regional activities, write Public Relations Dept., InterVarsity Christian Fellowship/USA, 6400 Schroeder Rd., P.O. Box 7895, Madison, WI 53707-7895, or visit the IVCF website at <www.intervarsity.org>. Inter-Varsity Press, England, is closely linked with the Universities and Colleges Christian Fellowship, a student movement connecting Christian Unions throughout Great Britain, and a member movement of the International Fellowship of Evangelical Students. Website: www.uccf.org.uk Scripture quotations, unless otherwise noted, are from The Holy Bible, English Standard Version, copyright © 2001 by Crossway Bibles, a division of Good News Publishers.
    [Show full text]
  • The Manifesto of the Reformation — Luther Vs. Erasmus on Free Will
    203 The Manifesto of the Reformation — Luther vs. Erasmus on Free Will Lee Gatiss The clash between Martin Luther and Desiderius Erasmus over the issue of free will is ‘one of the most famous exchanges in western intellectual history’. 1 In this article, we will examine the background to the quarrel between these two professors, and two of the central themes of Luther’s response to Erasmus—the clarity of Scripture and the bondage of the will. In doing so it is critical to be aware that studying these things ‘operates as a kind of litmus test for what one is going to become theologically’. 2 Ignoring the contemporary relevance and implications of these crucially important topics will not be possible; whether thinking about our approach to the modern reformation of the church, our evangelism, pastoral care, or interpretation of the Bible there is so much of value and vital importance that it would be a travesty to discuss them without at least a nod in the direction of the twenty-first century church. From Luther’s perspective, as Gerhard Forde rightly says, this was not just one more theological debate but ‘a desperate call to get the gospel preached’. 3 This is a fundamentally significant dispute historically since it involved key players in the two major movements of the sixteenth century: Erasmus the great renaissance humanist and Luther the Reformation Hercules. 4 The debate between these two titans reveals not only the reasons behind ‘humanism’s programmatic repudiation of the Reformation’ 5 but also a clear view of the heartbeat of the Reformation itself since, as B.
    [Show full text]
  • Perspicuity of Scripture: the Emergent Approach
    TMSJ 17/2 (Fall 2006) 141-158 PERSPICUITY OF SCRIPTURE: THE EMERGENT APPROACH John MacArthur President and Professor of Pastoral Ministries The most recent battle being waged in the evangelical church is one related to the perspicuity of Scripture. Within the larger context of the Emerging Church Movement is the Emergent Church, whose leading spokesman is Brian D. McLaren. Because of his prominence as a leader of both the Emergent Church and the Emerging Church Movement, what he says about the clarity or perspicuity of Scripture needs to be scrutinized. McLaren undermines the clarity of Scripture by questioning whether biblical doctrine can be held with certainty. He questions the clarity of Scripture by needlessly introducing complexity into biblical interpretation. He further dismisses scriptural clarity by questioning the possibility of deriving propositional truth from the Bible. Also, his refusal to abide by the Bible’s emphasis on the exclusive nature of the Christian gospel raises questions about the Bible’s clarity. McLaren’s pointed criticism of conservative evangelicals who insist on the clarity of Scripture is another indication of his disdain for the perspicuity of Scripture. McLaren’s position on the perspicuity of Scripture is clearly at odds with what the Bible itself says about its own clarity. * * * * * From the very beginning, the battle between good and evil has been a battle for the truth. The serpent, in the Garden of Eden, began his temptation by questioning the truthfulness of God’s previous instruction: “Indeed, has God said, ‘You shall not eat from any tree of the garden’? … You surely shall not die! For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil” (Gen 3:1, 4-5).
    [Show full text]
  • Where Were You in '82?
    Good morning and welcome to Sunday School this morning! Again, Grace and Peace from all of our 32 neighboring churches, worshipping fellowships, and specialized ministries in the Presbytery of Nevada – and from the churches in the eleven presbyteries in the Synod of the Pacific. The first time I gave you that greeting, I had just returned from the Presbytery of Nevada - having been installed as its moderator. Today, I have just returned from the Synod of he Pacific - having completed this latest plenary meeting as one of the four commissioners from the Presbytery of Nevada. So I give you this greeting from both bodies – and from my heart. 1 Again – here is my advertisement for the Equipping event this year. Should be easy to find – eh? 2 As you now know, in this six week experience, we are exploring these subjects together. But, we are drawing into the end of our time together. Today, we have announced for us the means to find and participate in what we might want to address in our own personal growth and maturity -- in the next block of Sunday School offerings. It is for the next “Take a Look” gathering, which will be on Sunday, October 30 in the social hall two weeks from now - in lieu of class. Lynne Zenier has provided us with a sign-up sheet this morning – and she asks that we please volunteer to bring something for our continental breakfast that morning (there are some suggestions on the sheet – its not a blank piece of paper!). She has filled in the Breakfast Item column with some of the items we would encourage, and left some blank for those who choose to bring something different.
    [Show full text]
  • Making a Good Profession ______
    Making A Good Profession __________________________________________________ A Course in Basic Christian Faith and Practice in Preparation for Making Public Profession of Faith ___________________________________ 1 Timothy 6:12 “Fight the good fight of the faith. Take hold of the eternal life, to which you were also called and about which you made the good confession in the presence of many witnesses.” by Pastor Gregory Edward Reynolds, D. Min. 2011 First published 1998; Revised in 2000, 2001, 2002, 2003, 2007, 2011 Copyright © 2011 by Gregory Edward Reynolds All rights reserved Making a Good Profession – Introduction Contents Introduction v The Purpose of the Course v Participation in the Course vi Reading for the Course vi The Proper Tools for Bible Study vii Schedule of Classes x 1. Scripture: The Foundation of Our Profession 1 The Authority of Scripture 1 Seven Views of the Bible’s Authority 1 Two Types of Revelation: Special and General 2 The Three-fold Testimony that the Bible Is God’s Word 4 The Sufficiency of Scripture 6 The Clarity of Scripture 6 The Necessity of Scripture 7 The Unity of Scripture 7 The Confession and Scripture 8 2. Salvation Accomplished: The God of Our Profession 10 The God of the Bible 10 The Attributes of God 10 The Trinity 11 The Sovereignty of God 13 The Creator 14 The Providence of God 16 The Sin of Man 16 The Fall 17 Total Depravity 18 Christ the Redeemer 20 The Promise of a Redeemer 20 The Person of the Redeemer 21 The Work of the Redeemer 22 3. Salvation Applied: The Realization of Our Profession 25 The Holy Spirit 25 The Order of Application 26 Calling 26 Union with Christ 27 Regeneration 27 Conversion: Repentance and Faith 28 Justification 30 Adoption 31 Sanctification 32 Perseverance 33 ii Making a Good Profession – Introduction Glorification 34 4.
    [Show full text]
  • Discourses of Religious Change in England, C. 1414 – 1688
    THE SEMANTICS OF REFORMATION: DISCOURSES OF RELIGIOUS CHANGE IN ENGLAND, C. 1414 – 1688 By [Copyright 2016] Benjamin Michael Guyer Submitted to the graduate degree program in History and the Graduate Faculty of the University of Kansas in partial fulfillment of the requirements for the degree of Doctor of Philosophy. ________________________________ Chairperson: Jonathan Clark ________________________________ Luis Corteguera ________________________________ Katherine Clark ________________________________ Steven Epstein ________________________________ Geraldo Sousa Date Defended: March 07, 2016 The Dissertation Committee for Benjamin Michael Guyer certifies that this is the approved version of the following dissertation: THE SEMANTICS OF REFORMATION: DISCOURSES OF RELIGIOUS CHANGE IN ENGLAND, C. 1414 – 1688 ________________________________ Chairperson: Jonathan Clark Date approved: March 07, 2016 ii Abstract The Semantics of Reformation: Discourses of Religious Change in England, c. 1414 – 1688 examines how the events of the sixteenth century were conceptualized as the English Reformation. The word ‘reformation’ was widely used during these centuries, but its meaning changed in significant ways. By adopting a linguistic methodology, the dissertation studies reformation as a concept in motion; consequently, the English Reformation, a term widely used today, is treated not as an analytic category but as a historiographical label that developed contingently. The chapters fall into three roughly equal sections, each of which covers a distinct discourse of reformation. Chapters one and two cover the first discourse, which identified reformation as the work of a church council. This discourse began at the Council of Constance (1414 – 1418) and remained firmly in place in all Christian localities through the mid-sixteenth century, when it was challenged by a new discourse: reformation by armed resistance, which is introduced at the end of chapter two and discussed in chapters three and four.
    [Show full text]
  • Lutheran Synod Quarterly
    LUTHERAN SYNOD QUARTERLY VOLUME 52 • NUMBER 4 DECEMBER 2012 The theological journal of Bethany Lutheran Theological Seminary LUTHERAN SYNOD QUARTERLY EDITOR-IN-CHIEF........................................................... Gaylin R. Schmeling BOOK REVIEW EDITOR ......................................................... Michael K. Smith LAYOUT EDITOR ................................................................. Daniel J. Hartwig PRINTER ......................................................... Books of the Way of the Lord FACULTY............. Adolph L. Harstad, Thomas A. Kuster, Dennis W. Marzolf, Gaylin R. Schmeling, Michael K. Smith, Erling T. Teigen The Lutheran Synod Quarterly (ISSN: 0360-9685) is edited by the faculty of Bethany Lutheran Theological Seminary 6 Browns Court Mankato, Minnesota 56001 The Lutheran Synod Quarterly is a continuation of the Clergy Bulletin (1941–1960). The purpose of the Lutheran Synod Quarterly, as was the purpose of the Clergy Bulletin, is to provide a testimony of the theological position of the Evangelical Contents Lutheran Synod and also to promote the academic growth of her clergy roster by providing scholarly articles, rooted in the inerrancy of the Holy Scriptures and the LSQ Vol. 52, No. 4 (December 2012) Confessions of the Evangelical Lutheran Church. ARTICLES The Lutheran Synod Quarterly is published in March and December with a Perspicuity: The Clarity of Scripture ..............................................267 combined June and September issue. Subscription rates are $25.00 U.S. per year Shawn D. Stafford for domestic subscriptions and $35.00 U.S. per year for international subscriptions. The Formula of Concord in Light of the Overwhelming All subscriptions and editorial correspondence should be sent to the following Arminianism of American Christianity ..........................................301 address: Timothy R. Schmeling Bethany Lutheran Theological Seminary The Divine Liturgy and its Use .....................................................335 Attn: Lutheran Synod Quarterly Gaylin R.
    [Show full text]
  • Revisiting the Clarity of Scripture in 1 Timothy 2:12
    JETS 59/1 (2016): 99–117 REVISITING THE CLARITY OF SCRIPTURE IN 1 TIMOTHY 2:12 * JAMIN HÜBNER Abstract: In the evangelical debate regarding women in ministry, both 1 Timothy 2:12 and the clarity of scripture have played a critical role. While few theologians and biblical scholars have brought the “perspicuity of scripture” directly to bear on the text, this article systematically evaluates how the verse is handled in light of the traditional hermeneutical principle of inter- preting obscure passages in light of the more clear. The article concludes that 1 Timothy 2:12 is inconsistently interpreted by complementarians as a clear passage—potentially out of an effort to legitimize the ban on women pastors. Key Words: 1 Timothy 2:12, clarity, perspicuity, egalitarianism, complementarianism, fem- inist, hermeneutics, bibliology I. INTRODUCTION First Timothy 2:12 has played a defining role in the Christian debate about the role of women in ministry, especially in American evangelicalism. The text ap- pears to forbid some kind of behavior involving women teaching men. For that reason, exegetical studies about this verse have been numerous and exhaustive.1 But there is an important aspect of the debate that continues to be over- looked, and it relates to a broader principle of theological interpretation and her- meneutics. The principle is typically related to “the clarity of Scripture” (or “perspi- cuity of Scripture”) and can be summarized in the words of one Reformed confes- sion: All things in Scripture are not alike plain in themselves, nor alike clear unto all … when there is a question about the true and full sense of any Scripture (Which is not manifold, but one), it must be searched and knoWn by other places that speak more clearly.2 As it will be demonstrated, this principle is common in the history of Christi- anity and tends to be accepted by both “complementarians” and “egalitarians.”3 * Jamin Hübner is director of institutional effectiveness and chair of Christian studies at John With- erspoon College, 4021 Range Road, Rapid City, SD 57702.
    [Show full text]
  • By Jordan Ballor, W. Bradford Littlejohn This Article Surveys the 16Th-Century Development and Dissemination of Concepts And
    by Jordan Ballor, W. Bradford Littlejohn This article surveys the 16th-century development and dissemination of concepts and models of ecclesiastical discipline in the Calvinistic (or Reformed) branches of the Protestant Reformation. While most Reformed churches shared a stress on the impor- tance of discipline, its implementation varied considerably from region to region, due to varying political circumstances and theolog- ical emphases. Such differences, however, did not rise to the level of confessional disagreements, and traditional dichotomies be- tween ecclesiologies modelled on Zürich and Geneva, or two-mark and three-mark ecclesiologies, are often overstated. The article lays particular stress on often-overlooked influences on and varied transfers of Reformed models of church discipline. TABLE OF CONTENTS 1. Introduction 2. Early Swiss and Rhenish Alternatives, 1520–1530 3. Defining the Church: Anabaptism and the Notae Ecclesiae, 1530–1540 4. Developing Cantonal Politics: Between Zürich and Geneva, 1541–1560 5. The Spread of the Strasbourg Vision: Vermigli, àaski, and the Gallican Churches, 1540–1560 6. Disciplinary Conflicts in the Netherlands, England, and Heidelberg, 1560–1590 7. Conclusion: The Shape of Things to Come 8. Appendix 1. Sources 2. Bibliography 3. Notes Indices Citation The idea of church discipline (Kirchenzucht) is frequently linked particularly with the moral rigor of the Reformation-era movements often identified as "Calvinist" or "Reformed." Indeed, it is among the Reformed that church discipline arose as a confessionally dis- tinctive "mark" or "sign" (nota) of the true church, and among those inspired by John Calvin (1509–1564) (ᇄ Media Link #ab) that a consistorial model of church discipline came to expression.1 But the simple correlation between European Calvinism in the 16th century and a unique emphasis on discipline administered by ecclesiastical authorities can obscure more complex realities and dy- namics, both within and outside the confessionally Reformed churches of the 16th century.
    [Show full text]
  • SEEING CHRIST in ALL of SCRIPTURE Hermeneutics at Westminster Theological Seminary
    SEEING CHRIST IN ALL OF SCRIPTURE Hermeneutics at Westminster Theological Seminary Edited by Peter A. Lillback with contributions from POYTHRESS | DUGUID | BEALE | GAFFIN “This little work is presented to the public as an introduction to the hermeneutical method of the Westminster faculty.” —PETER A. LILLBACK “This is the clearest, most concise, and most compelling case for the Christ-centered interpretation of all Scripture. Since the day Machen opened the door, Westminster has produced generations of pastors and teachers who faithfully and persuasively proclaim the gospel of Jesus Christ. These essays by Westminster’s current scholars tell us that Machen’s legacy is in good hands.” —STEPHEN J. NICHOLS “A depth of riches. That’s what Westminster is as an insti- tution. And that’s what comes through in the pages of this brief but significant book.” —NANCY GUTHRIE “Studying biblical theology at Westminster Theological Seminary was a life-shaping experience for me. The profes- sors there helped me see the deep structure of Scripture, in which every passage in each testament communicates the gospel of Jesus Christ. This has brought joy to my Christian experience and spiritual vitality to my ministry, as I expect this book from the same school will do for many readers today.” —PHILIP GRAHAM RYKEN “Westminster Theological Seminary has always led the pack in this quest, and still does, as the present book shows. It is very much on the right lines.” —J. I. PACKER westminsterseminarypress.com “As true heir of Old Princeton, Westminster Theological Seminary has borne the torch of Reformed theological inquiry and pedagogy like no other North American seminary.
    [Show full text]
  • The Role of Perspicuity in Protestant Hermeneutics James Patrick Callahan*
    JETS 39/3 (September 1996) 353–372 CLARITAS SCRIPTURAE: THE ROLE OF PERSPICUITY IN PROTESTANT HERMENEUTICS JAMES PATRICK CALLAHAN* The a¯rmation claritas Scripturae has taken various and distinct shapes in the history of Protestant hermeneutics, each corresponding to the reli- gious and intellectual climates encountered. Scripture’s clarity can be de- scribed as a protean principle in Protestant hermeneutics. It is never ˜nally severed from the larger issues of Scriptural authority, e¯cacy and su¯- ciency. It is meaningless alone but is implied by a multitude of issues rooted in a Protestant concept of Scripture.1 This paper proposes to evaluate the manner in which assertions of Scrip- ture’s perspicuity have been presented in Protestant hermeneutics, with the actual appeals to a Protestant idea of Scripture’s clarity illustrating the com- plex relationship of Scriptural and hermeneutical authority. Of principal in- terest are the various characterizations of perspicuity by Protestants, the means employed in its defense, and the value of a¯rming claritas Scrip- turae. This is an exercise designed to test Protestant appeals to perspicuity historically rather than a retrieval or archival eˆort to prove an assertion of the Protestant concept of perspicuity.2 The method employed is to be distin- guished from eˆorts to oˆer exegetical or epistemic warrants in favor of Scripture’s clarity. Rather, this is an attempt to justify perspicuity histori- cally precisely because perspicuity is grounded in a uni˜ed vision of histori- cal and hermeneutical warrant. I. WHAT IS CLEAR ABOUT CLARITY? Protestant ideas of Scripture’s clarity were never as simple in their ar- gumentation as Scripture itself was thought to be plain.
    [Show full text]
  • Revisiting the Clarity of Scripture in 1 Timothy 2:121 Jamin Hübner
    Revisiting the Clarity of Scripture in 1 Timothy 2:121 Jamin Hübner First Timothy 2:12 has played a defining role in the Christian These questions naturally led to a debate about the nature of the debate about the role of women in ministry, especially in American Scriptures themselves. evangelicalism. The text appears to forbid some kind of behavior This debate was actuated in the written interactions between involving women teaching men. For that reason, exegetical studies Luther and Desiderius Erasmus. Despite his critical anthropology, about this verse have been numerous and exhaustive.2 Luther was remarkably optimistic about the common person’s But there is an important aspect of the debate that continues to ability to understand the Bible. In fact, he denied any objective be overlooked, and it relates to a broader principle of theological obscurities in the Scriptures and attributed them to human interpretation and hermeneutics. The principle is typically related “ignorance of their vocabulary and grammar,” even saying to “the clarity of Scripture” (or “perspicuity of Scripture”) and can be that “[some difficult texts] are not meant to be obscure or to summarized in the words of one Reformed confession: “when there stay obscure.”5 In contrast, Erasmus saw parts of the Bible as is a question about the true and full sense of any Scripture . it must intentionally (and therefore permanently) difficult: “There are be searched and known by other places that speak more clearly.”3 some secret places in the Holy Scriptures into which God
    [Show full text]