Episode 2 of the Podcast is out! I took the first half of the program to answer a listener question on the number of sacraments, and then continued the discussion on predestination, defending Luther's view of the bondage of the will.
JustandSinner Podcast: Episode 2
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Showing posts with label Sacraments. Show all posts
Showing posts with label Sacraments. Show all posts
Tuesday, October 2, 2012
Monday, September 3, 2012
The Lutheran Doctrine of Holy Communion
Here is another article I have written giving a historical overview of the 16th century Eucharistic debates and a defense of Luther's position. The Medicine of Immortality: The Lutheran Doctrine of Holy Communion
Sunday, August 26, 2012
Does absolution obscure Christ's mediatorial role?
I received the following question which I think deserves a response since it is so commonly asked:
Hey, I just started watching your video "Just and Sinner: What is the doctrine on the two kindoms?" And you mentioned that if someone were to commit a crime to someone else, and they went to the pastor for forgiveness, then it was then the pastor's job to forgive them. Now I was wondering how that perspective matches with I John 1:9 "If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness." And I Timothy 2:5 "For there is one God and one mediator between God and men, the man Christ Jesus".
It is a common objection to our practice of pastoral absolution, that it obscures the role of Christ as sole mediator, placing the pastor in Christ's role. However, I don't think this is the case.
First a distinction needs to be made between a Lutheran and Roman view of ordination. In Roman Catholic theology, ordination is a sacrament. When the priest is ordained, there is an ontological change; there is indelible mark placed into the individuals character. He is declared an "alter Christus", meaning "another Christ." The man who is ordained then becomes a priest, and is able to offer sacrifices up to God on behalf of the congregation and re-present Christ's sacrifice during the mass.
In a Lutheran view of ordination, there is no indelible mark placed on the individual. Ordination is not a sacrament and there is no special grace thereby received by the one ordained. However, ordination is a divine call. It is a call from God, enacted through the church which places one into a specific office in the church. In this office one is to preach the word an administer the sacraments. The pastor's calling is not higher than other essential roles in the church, it is merely different. Thus all roles in the body of Christ are significant and no one needs to be placed above another as if a pastor is on a higher spiritual plane than other members of the church. But because of the divine nature of the call, the pastoral office should not and cannot be usurped by the laity, and the pastor should not usurp the role of the laity either.
It's clear that the Roman and Lutheran views of ordination are different. What Luther feared about the priesthood laying claim to aspects of Christ's own unique priesthood was done away with during the Reformation. However, Luther still promoted the pastoral office as one in which God acts to forgive sins. Does this not still make the pastor a co-mediator?
Think about what a mediator is. A mediator is a go-between, acting in an intercessory role between two parties. Technically, if you pray for someone else, you are acting as a mediator. If my brother falls into sin and I pray for his repentance and forgiveness, I am interceding before my brother, being a mediator between him and God. The point is that Christ has a unique mediatorial role which does not negate other mediators in a lesser sense. In the instance of confession and absolution, I don't believe that Christ's mediatorial role is being violated. This is apparent in the fact that Christ himself commands it.
Look at the following two texts:
"I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." (Matthew 16:19)
"If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld." (John 20:23)
John commands his disciples, the leaders of the first century church, to forgive sins. He does not tell them to talk about the forgiveness of sins, or tell them where to receive the forgiveness of sins; rather, Jesus commands the actual forgiving of sins by his disciples. All contemporary evangelical interpretations of this text try so hard to twist its clear meaning. Looking at them was one of my primary reasons for becoming a Lutheran. The texts are simply so clear.
Remember that it is the same John who writes the epistle wherein he commands personal confession to God for forgiveness, who also writes of the forgiveness that the disciples could offer those in the church. The two concepts are not mutually exclusive. God does forgive sins through confession in prayer. However, he has also instituted a means by which the forgiveness that we receive can be heard and received visibly. This does not mean that Christ is obscured, but that when the minister proclaims forgiveness, it is the act of God coming through the pastor to bring forgiveness. It does not point us away from Christ's mediatorial role but points us to the one who continues to be our intercessor, assuring our salvation.
It is not the pastoral office that makes the word effective. It is not that the pastors words and actions have magical powers. Rather, it is the word itself which is effective, the minister is merely a means to bring that word to people's ears, and forgiveness to sinful saints.
Wednesday, August 15, 2012
An Explanation and Defense of the Lutheran Approach to Baptism
I have written a new article which is up on JustandSinner.com on the Sacrament of baptism. It is primarily an explanation and exegetical defense of baptismal regeneration. Go to JustandSinner.com or get the direct link here. Also, make sure to "like" JustandSinner.com on Facebook or follow JustandSinner on twitter for continual updates.
Baptism with the Holy Spirit and with Fire
In non-sacramental church traditions, there is often a distinction made between baptism of the Holy Spirit and water baptism. Baptism with water, beginning with John’s baptism prior to the beginning of Jesus’ ministry, is a symbolic act wherein one’s conversion is symbolized through immersion. It is a sign of dying to the old self and rising to the new. There is a separate baptism identified with the Holy Spirit which is a Spirit wrought act separate from the water applied. In the Reformed tradition, the Spirit’s work of regeneration is symbolized and sealed through water but is enacted by the Holy Spirit apart from the sacramental act. In contemporary Pentecostal theology, baptism with the Holy Spirit is a separate action from both water baptism and regeneration, often identified with the manifestation of glossalalia.
The exegetical evidence does not support a division between water baptism and a later baptism with the Holy Spirit. In the New Testament water baptism, regeneration, and baptism with the Spirit are synonymous acts. Severing the link between these acts of God is unwarranted and unfaithful to the text.
All three synoptic Gospels record the account of John the Baptist and the distinction he makes between his own baptism and a later baptism. In the Matthean account it is written, “I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.” (Matthew 3:11) Some interpreters promote the view that this text is making a distinction between water and Spirit baptisms. However, this approach does not take Matthews entire Gospel into account regarding how Matthew himself writes of the fulfillment of John’s statement. The distinction is not between a symbolic baptism by water and a spiritual baptism by the Holy Spirit, but between John’s baptism of repentance and the church’s Trinitarian baptism.
Baptism serves in a chiastic structure in Matthew’s Gospel. Prior to the beginning of Jesus’ ministry is the account of John’s baptism of repentance. The theme of repentance characterizes both John and Jesus’ ministry prior to the crucifixion. By accepting John’s baptism, Jesus indentifies himself as a member of sinful Israel in need of repentance, though without personal sin. Identifying himself with Israel, Jesus proclaims repentance and forgiveness until his crucifixion. After the resurrection, the ministry of Jesus is to be carried out through the church empowered by the sending of the Paraclete. Matthew summarizes the mission of the church in these familiar words, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Matthew 28:19-20) Baptism is of the essence of the church and characterizes its mission.
Matthew introduces Jesus’ ministry with John’s baptism, a baptism of repentance. He points his readers forward to a greater baptism which he calls one of the Holy Spirit and fire. As Jesus raises from the dead and prepares to leave his disciples at his ascension, he gives the command to baptize in the Triune name. This baptism is to characterize the ministry of the church. By placing the introduction of Triune baptism at the end of Jesus’ ministry, Matthew intends this as the fulfillment of the prediction of John that one would baptize with the Holy Spirit. Both baptisms serve as bookends to Jesus’ ministry. John’s baptism of repentance characterizes and initiates Jesus’ earthly ministry. Jesus then ends his ministry with the command to baptize in the Triune name characterizing the mission of the church.
The division between baptism with the Holy Spirit is redemptive historical rather than existential. It is a historia salutis issue rather than an ordo salutis one. The baptism of the Holy Spirit which John predicts is not a baptism devoid of water, but occurs through the means of water by which the Holy Spirit is delivered.
Friday, May 11, 2012
A Response to Some Question on the Sacraments
I got a recent comment on an old post which I felt was worth responding to with a new post because these are some very commonly asked questions:
1) You said one can be justified by faith alone without needing to be baptize (at least in some special cases). Can you provide instances of these?
The typical response to this question is to point to the thief on the cross. Clearly the thief on the cross did not have the opportunity to accept baptism but was received into paradise regardless. This is the only case I can think of, because all others who become believers in the New Testament have the opportunity to receive baptism. True faith will always result in baptism. Luther says that it is not the lack of baptism that damns but the rejection of it. Baptism is the ordinary means of regeneration but not the only means.
2) Can you please enumerate, based on what Luther taught, the benefit(s) of baptism for adults who have already come to faith in Christ?
This is a somewhat complex question. For Luther, everyone in Germany was baptized as an infant. He didn't face the question in the same way we do today. The Lutheran scholastic tradition is somewhat muddled on this question as well, sometimes seeming to promote baptismal regeneration for infants only, and baptism as a sign and assurance of faith for others. This is one of Charles Hodge's main arguments against a Lutheran view of baptismal regeneration, because it has no clear doctrine of baptism for both infants and believers. I would say, in response to this question, that baptism gives the gospel promise in a concrete way for the believer, seals him with the Holy Spirit, and brings the forgiveness of sins. These things are present through the word but are sealed, confirmed, and strengthened through baptism. It seems clear in the book of Acts, and of the way Paul speaks of baptism, that the presence of the Spirit becomes greater through baptism. He is present in a way he is not beforehand.
I also think that one can speak of regeneration as more than a one time act. Luther speaks of the Christian life as continual repentance and renewal. Thus I think it is valid to say that one was both regenerated through the word, and through baptism (which also is accompanied by the word).
3) Again, with regards to those who have trusted in Christ for Salvation and are not yet baptized, are they saved already, or not yet until they are baptized?
They are saved through the word, which is also a means of regeneration. However, they should not neglect the great benefits given through baptism which does not then become a mere symbol.
4) Do Lutherans believe in mortal sin?
Yes. We don't have a list of sins that are mortal, or believe that the believer is constantly falling out of a state of grace. However, continual unrepentant sin can drive away the Spirit and cause the loss of faith. This does not have to be then remedied through satisfaction or works of penance, but is forgiven when one trusts in the gospel promise. The Lutheran fathers do use the language of mortal and venial sin, but not in the Roman Catholic sense.
5) What is Absolution?
Absolution is a proclamation of the Pastor that he forgives all of our sins for the sake of Christ. This is often called the "office of the keys" and is based on Jesus' words in Matthew 16 and John 20, that whatever sins are forgiven by the disciples are also forgiven in heaven. The words of the pastor become the words of Christ, as through human words, God conveys the benefits of the gospel. This is often called by Lutherans a third sacrament.
6) I was baptized in a Baptist church (which holds that baptism is a mere profession of faith). Does Lutherans accept my baptism as valid?
The validity of baptism depends on God's word and promise, not on the faith or life of the minister. This was defended by St. Augustine against the Donatists who held that an unholy man's baptism was invalid. As long as the word was present, and the Triune name invoked, your baptism is valid.
1) You said one can be justified by faith alone without needing to be baptize (at least in some special cases). Can you provide instances of these?
The typical response to this question is to point to the thief on the cross. Clearly the thief on the cross did not have the opportunity to accept baptism but was received into paradise regardless. This is the only case I can think of, because all others who become believers in the New Testament have the opportunity to receive baptism. True faith will always result in baptism. Luther says that it is not the lack of baptism that damns but the rejection of it. Baptism is the ordinary means of regeneration but not the only means.
2) Can you please enumerate, based on what Luther taught, the benefit(s) of baptism for adults who have already come to faith in Christ?
This is a somewhat complex question. For Luther, everyone in Germany was baptized as an infant. He didn't face the question in the same way we do today. The Lutheran scholastic tradition is somewhat muddled on this question as well, sometimes seeming to promote baptismal regeneration for infants only, and baptism as a sign and assurance of faith for others. This is one of Charles Hodge's main arguments against a Lutheran view of baptismal regeneration, because it has no clear doctrine of baptism for both infants and believers. I would say, in response to this question, that baptism gives the gospel promise in a concrete way for the believer, seals him with the Holy Spirit, and brings the forgiveness of sins. These things are present through the word but are sealed, confirmed, and strengthened through baptism. It seems clear in the book of Acts, and of the way Paul speaks of baptism, that the presence of the Spirit becomes greater through baptism. He is present in a way he is not beforehand.
I also think that one can speak of regeneration as more than a one time act. Luther speaks of the Christian life as continual repentance and renewal. Thus I think it is valid to say that one was both regenerated through the word, and through baptism (which also is accompanied by the word).
3) Again, with regards to those who have trusted in Christ for Salvation and are not yet baptized, are they saved already, or not yet until they are baptized?
They are saved through the word, which is also a means of regeneration. However, they should not neglect the great benefits given through baptism which does not then become a mere symbol.
4) Do Lutherans believe in mortal sin?
Yes. We don't have a list of sins that are mortal, or believe that the believer is constantly falling out of a state of grace. However, continual unrepentant sin can drive away the Spirit and cause the loss of faith. This does not have to be then remedied through satisfaction or works of penance, but is forgiven when one trusts in the gospel promise. The Lutheran fathers do use the language of mortal and venial sin, but not in the Roman Catholic sense.
5) What is Absolution?
Absolution is a proclamation of the Pastor that he forgives all of our sins for the sake of Christ. This is often called the "office of the keys" and is based on Jesus' words in Matthew 16 and John 20, that whatever sins are forgiven by the disciples are also forgiven in heaven. The words of the pastor become the words of Christ, as through human words, God conveys the benefits of the gospel. This is often called by Lutherans a third sacrament.
6) I was baptized in a Baptist church (which holds that baptism is a mere profession of faith). Does Lutherans accept my baptism as valid?
The validity of baptism depends on God's word and promise, not on the faith or life of the minister. This was defended by St. Augustine against the Donatists who held that an unholy man's baptism was invalid. As long as the word was present, and the Triune name invoked, your baptism is valid.
Monday, January 9, 2012
1 Corinthians 1:10-17 and Baptismal Regeneration
I once heard a Reformed seminary professor confess that several texts in scripture sound like baptismal regeneration, but because of one specific text, he denied the possibility. That text comes from 1 Corinthians,
"I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment. For it has been reported to me by Chloe's people that there is quarreling among you, my brothers. What I mean is that each one of you says, “I follow Paul,” or “I follow Apollos,” or “I follow Cephas,” or “I follow Christ.” Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? I thank God that I baptized none of you except Crispus and Gaius, so that no one may say that you were baptized in my name. (I did baptize also the household of Stephanas. Beyond that, I do not know whether I baptized anyone else.) For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power."
The argument goes something like this: Paul went to Corinth to save those who were lost. Paul preached the gospel but did not baptize. Therefore, Paul viewed the preaching of the gospel as saving but not the act of baptism.
My initial reaction to this argument is simple that the text has nothing to say directly about the effect of baptism, so that to infer from this that baptism serves a symbolic purpose (or something slightly above that) is stretching the text beyond what is exegetically tenable.
But if we are to infer anything from this text about the efficacy of baptism, I would argue that it necessitates something beyond a purely symbolic approach. Paul is assuming that those who baptized the individual in the congregation would be so identified with the one receiving the sacrament that those receiving baptism would attribute their Christian life to the hands of the baptizer.
Paul assumes a saving efficacy in the baptismal act, because he shows that those who were baptized by Paul would look at Paul in the role that Christ himself has in our salvation. As Paul rhetorically asks, "was Paul crucified for you?" I cannot imagine a situation in a church wherein a purely symbolic act would so divide a church that those receiving such an "ordinance" would divide themselves over who performed this ordinance for them.
This belief of the Corinthians is further seen as Paul references the fact that the Corinthians were baptizing for the dead. Would one go to such extremes for an act which has no spiritual significance other than an act of profession among men or entrance into an external covenant with no real soteric benefits? It doesn't seem plausible.
"I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment. For it has been reported to me by Chloe's people that there is quarreling among you, my brothers. What I mean is that each one of you says, “I follow Paul,” or “I follow Apollos,” or “I follow Cephas,” or “I follow Christ.” Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? I thank God that I baptized none of you except Crispus and Gaius, so that no one may say that you were baptized in my name. (I did baptize also the household of Stephanas. Beyond that, I do not know whether I baptized anyone else.) For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power."
The argument goes something like this: Paul went to Corinth to save those who were lost. Paul preached the gospel but did not baptize. Therefore, Paul viewed the preaching of the gospel as saving but not the act of baptism.
My initial reaction to this argument is simple that the text has nothing to say directly about the effect of baptism, so that to infer from this that baptism serves a symbolic purpose (or something slightly above that) is stretching the text beyond what is exegetically tenable.
But if we are to infer anything from this text about the efficacy of baptism, I would argue that it necessitates something beyond a purely symbolic approach. Paul is assuming that those who baptized the individual in the congregation would be so identified with the one receiving the sacrament that those receiving baptism would attribute their Christian life to the hands of the baptizer.
Paul assumes a saving efficacy in the baptismal act, because he shows that those who were baptized by Paul would look at Paul in the role that Christ himself has in our salvation. As Paul rhetorically asks, "was Paul crucified for you?" I cannot imagine a situation in a church wherein a purely symbolic act would so divide a church that those receiving such an "ordinance" would divide themselves over who performed this ordinance for them.
This belief of the Corinthians is further seen as Paul references the fact that the Corinthians were baptizing for the dead. Would one go to such extremes for an act which has no spiritual significance other than an act of profession among men or entrance into an external covenant with no real soteric benefits? It doesn't seem plausible.
Friday, April 2, 2010
What exactly is the Lutheran view of baptism?
I have been asked to give a brief overview of the Lutheran doctrine of baptism. I have done many posts on the topic but none which includes a comprehensive explanation of the Lutheran view. I will attempt to do so succinctly if possible.
The best place to go for the Lutheran view of baptism is Martin Luther himself. His Small Catechism gives a brief yet profound explanation:
What is Baptism?
Baptism is not just plain water, but it is the water included in God's command and combined with God's word.
Which is that word of God?
Christ our Lord says in the last chapter of Matthew: "Therefore, go and make disciples of all nations baptizing them in the name of the Father, and of the Son, and of the Holy Spirit."
What benefits does Baptism give?
It works forgiveness of sins, rescues from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of God declare.
Which are these words and promises of God?
Christ our Lord says in the last chapter of Mark: "Whoever believes and is baptized will be saved, but whoever does not believe will be condemned."
How can water do such great things?
Certainly not just water, but the word of God in and with the water does these things, along with the faith which trusts this word of God in the water. For without God's word the water is plain water and no Baptism. But with the word of God it is a Baptism, that is, a life giving water, rich in grace, and a washing of the new birth in the Holy Spirit, as St. Paul says in Titus chapter three:
"He saved us through the washing of rebirth and renewal by the Holy Spirit, whom He poured out on us generously through Jesus Christ our Savior, so that, having been justified by His grace, we might become heirs having the hope of eternal life. This is a trustworthy saying." (Titus 3:5-8)
What does such baptizing with water indicate?
It indicates that the Old Adam in us should by daily contrition and repentance be drowned and die with all sins and evil desires, and that a new man should daily emerge and arise to live before God in righteousness and purity forever.
Where is this written?
St. Paul writes in Romans chapter six: "We were therefore buried with Him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life." (Romans 6:4)
What we believe about baptism:
Baptism is essentially a means by which He has chosen to bring us His Spirit and the forgiveness of sins. God often uses things which seem ordinary to do miraculous works. He speaks to us through a book. He came to us in human flesh. He even spoke through an ass! God often hides Himself in ordinary elements as He reveals Himself. This is the same with the water of baptism.
We believe in baptismal regeneration. This means that the Spirit has chosen to work through baptismal water in the same way that He works through His word. Reformed Christians often say that the preached word is a means of regeneration but baptism is not. We believe that both are means which God uses to bring His promise to us. Baptism is the gospel in visible form, thus it gives all of the benefits of the gospel.
We believe in infant baptism. Since infants cannot understand the word, God uses baptism as a means to regenerate them and bring them into the faith. Through it, God gives faith. If faith is truly a gift of God and not a human work, God can certainly do this for an infant. He can also do it through whatever means He has chosen.
We believe that baptism is a form of the gospel, not a form of the law. Baptism is an act performed by Christ, through the hands of the administer of the sacrament. It is His gift of life and salvation. It is not a work we do. It is not something we do to profess our faith, or to profess that we will raise our children in the faith. It is a gift of grace through the promise of the gospel.
What we do not believe:
We do not believe that baptism is absolutely necessary for salvation. Since God works through both word and sacrament, the word is sufficient to regenerate and save. However, if one refuses to get baptized, this is evidence that he was never saved since he is denying what Christ has commanded.
We do not believe the Roman Catholic view of baptism. The Roman Catholic church denies that faith is necessarily given at baptism. They also deny that sin remains after baptism.
We do not believe that everyone who was ever baptized will be saved. If one rejects God's offer through baptism, or does not continue in the faith given at baptism, his baptism becomes a means of judgement rather than salvation.
This does not mean that we deny justification by faith alone because we believe baptism saves. The issue is that baptism and faith are not separate things. Baptism gives and strengthens faith. Baptism also delivers the promise which faith clings to.
These are the main points of the Lutheran view of baptism and how it differs from both the Reformed and Roman Catholic teachings on the subject.
The best place to go for the Lutheran view of baptism is Martin Luther himself. His Small Catechism gives a brief yet profound explanation:
What is Baptism?
Baptism is not just plain water, but it is the water included in God's command and combined with God's word.
Which is that word of God?
Christ our Lord says in the last chapter of Matthew: "Therefore, go and make disciples of all nations baptizing them in the name of the Father, and of the Son, and of the Holy Spirit."
What benefits does Baptism give?
It works forgiveness of sins, rescues from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of God declare.
Which are these words and promises of God?
Christ our Lord says in the last chapter of Mark: "Whoever believes and is baptized will be saved, but whoever does not believe will be condemned."
How can water do such great things?
Certainly not just water, but the word of God in and with the water does these things, along with the faith which trusts this word of God in the water. For without God's word the water is plain water and no Baptism. But with the word of God it is a Baptism, that is, a life giving water, rich in grace, and a washing of the new birth in the Holy Spirit, as St. Paul says in Titus chapter three:
"He saved us through the washing of rebirth and renewal by the Holy Spirit, whom He poured out on us generously through Jesus Christ our Savior, so that, having been justified by His grace, we might become heirs having the hope of eternal life. This is a trustworthy saying." (Titus 3:5-8)
What does such baptizing with water indicate?
It indicates that the Old Adam in us should by daily contrition and repentance be drowned and die with all sins and evil desires, and that a new man should daily emerge and arise to live before God in righteousness and purity forever.
Where is this written?
St. Paul writes in Romans chapter six: "We were therefore buried with Him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life." (Romans 6:4)
What we believe about baptism:
Baptism is essentially a means by which He has chosen to bring us His Spirit and the forgiveness of sins. God often uses things which seem ordinary to do miraculous works. He speaks to us through a book. He came to us in human flesh. He even spoke through an ass! God often hides Himself in ordinary elements as He reveals Himself. This is the same with the water of baptism.
We believe in baptismal regeneration. This means that the Spirit has chosen to work through baptismal water in the same way that He works through His word. Reformed Christians often say that the preached word is a means of regeneration but baptism is not. We believe that both are means which God uses to bring His promise to us. Baptism is the gospel in visible form, thus it gives all of the benefits of the gospel.
We believe in infant baptism. Since infants cannot understand the word, God uses baptism as a means to regenerate them and bring them into the faith. Through it, God gives faith. If faith is truly a gift of God and not a human work, God can certainly do this for an infant. He can also do it through whatever means He has chosen.
We believe that baptism is a form of the gospel, not a form of the law. Baptism is an act performed by Christ, through the hands of the administer of the sacrament. It is His gift of life and salvation. It is not a work we do. It is not something we do to profess our faith, or to profess that we will raise our children in the faith. It is a gift of grace through the promise of the gospel.
What we do not believe:
We do not believe that baptism is absolutely necessary for salvation. Since God works through both word and sacrament, the word is sufficient to regenerate and save. However, if one refuses to get baptized, this is evidence that he was never saved since he is denying what Christ has commanded.
We do not believe the Roman Catholic view of baptism. The Roman Catholic church denies that faith is necessarily given at baptism. They also deny that sin remains after baptism.
We do not believe that everyone who was ever baptized will be saved. If one rejects God's offer through baptism, or does not continue in the faith given at baptism, his baptism becomes a means of judgement rather than salvation.
This does not mean that we deny justification by faith alone because we believe baptism saves. The issue is that baptism and faith are not separate things. Baptism gives and strengthens faith. Baptism also delivers the promise which faith clings to.
These are the main points of the Lutheran view of baptism and how it differs from both the Reformed and Roman Catholic teachings on the subject.
Tuesday, May 5, 2009
The Lutheran Response part 2
The reformed argue that when scripture declares that Christ is seated at the right hand of the father he must be present nowhere else according to his human nature. It was argued by Chemnits, Luther, Melancthon and others that this statement was one of status rather than locality. Christ’s being seated at God’s right hand is a statement of his authority. Does God have a literal body on a throne he sits on with Christ sitting beside Him? This is an absurd thought.
Now that it is has been shown that scripture allows for and in fact teaches the omnipresence of the whole Christ, the question to be asked is if he is specially present within the supper. The words of institution are some of the most debated words of the New Testament. When Jesus says “this is my body”, what does he mean? Luther’s one time pupil, Andreas Carlstadt argued that when Jesus said these words he was pointing to his literal body, not to the bread. This interpretation was foolish and abandoned quickly. The reformed and Anabaptists tried to argue that these words of Jesus were merely symbolic. Which word in the phrase “this is my body” is a symbol? It was argued by some that the word body was symbolic. However, this would deny that the following phrase “broken for you” referred to his actual bodily crucifixion. This interpretation had also been largely abandoned.
The majority Reformed position on Jesus words were that Jesus was using the word “is” to mean “represent.” Jesus was saying to the disciples, “this represents my body.” Lutheran theologians argued that there was no reason to take these words in a non-literal fashion. Did Jesus ever use this type of language symbolically in other circumstances? It was argued that when Jesus says things such as “I am the vine” he is using a similar figure of speech. Is Jesus literally a vine? No, of course he is not. However, that does not mean that these two statements are parallel. Note than in the second saying, it is not the word “is” that is symbolic. Rather it is the word “vine.” Jesus really is the vine. The question is, what does vine mean? No statement of Jesus in the gospels necessitates a symbolic understanding of the word is. Even if it could be argued that it is a possibility that the word could be used in such a way as to mean represents, the burden of proof would lay on the Reformed side. It needs to be shown that the word need not be used in its usual sense.
It is also argued against the Lutheran doctrine that if Jesus means that the bread literally is his body, then it would support a doctrine of transubstantiation rather than sacramental union. For the Lutheran doctrine to be true, Jesus must have meant “my body is in, with and under this bread.” However, it is not the case that for Jesus to admit that his body is present, it would deny that the bread is also present. It is a common figure of speech to, for example, hold a glass filled with water and say “this is water.” It would not be in any way denying the fact that the glass was present as well. No one would argue that it must mean that I was stating my entire glass was transubstantiated into water. The argument simply does not account for the way speech works.
There is one other passage which is widely debated between both theological positions. This is 1 Corinthians 10:16, “Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ?” It is clear in this verse that through the wine, we are participating in his actual blood, and through the bread, his body. It has been urged by some, including Zwingli, that the body refers not to God’s actual body but to the church. This interpretation makes some sense, however what about the previous statement about participating in the blood of Christ? Zwingli argued that this also was a reference to the church since the church was identified by and covered by the blood of Christ. However, there is no reference in the New Testament or early church writings which calls the church “the blood of Christ.”
Calvin saw that Zwingli was flawed. This is why he believed in an actual participation of his body and blood. However, Calvin was already committed to the idea that Christ’s human nature could not be omnipresent. Thus, he developed a new formula which involved the Spirit causing the soul to ascend to heaven. Lutheran theologians argued against this proposition in three ways. First of all, the Bible simply does not mention any such action. The Spirit is not ever spoken of as being an instrument in bringing us Christ through the supper. If it is not exegetically supportable, it should not be accepted. Secondly, the idea of us ascending to God is contrary to the message of the New Testament. The gospel is about Christ descending to save us. Thus, the supper as a visible form of the gospel, unless otherwise stated in Scripture, should be seen to work the same way. Thirdly, this idea is based upon the assumption that Christ cannot be present in his human nature in more than one place. This has already been shown to be unproven.
The final attack of the Lutheran dogmatists against the Calvinistic theory of the Eucharist is that the Calvinists believe that Christ is present only by faith. There is no presence of Christ for the unbeliever. Much of the argument came from John 6:63 which says, “the Spirit gives life, the flesh counts for nothing.” How can Jesus’ life giving bread be given to those who are in the flesh? For this verse to have any bearing upon the discussion, it must be shown that this chapter is about the Eucharist. If this chapter is shown to be about the Eucharist, it contains several statements which prove the Lutheran doctrine of the presence of Christ’s human nature. “For my flesh is real food and my blood is real drink.” Paul’s words in 1 Corinthians point to the fact that unbelievers do partake of Christ’s body and blood, but rather than unto life, unto judgement. “Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord.” Paul sees those who partake unworthily of sinning against the actual body and blood of the Lord, not of a symbol. This offense was so serious that God killed members of the congregation for doing so.
Calvin’s position, as a compromise corrected several of the errors in Zwingli’s exegesis. However, he still held to assumptions that controlled his reading of the crucial passages of the text, not allowing them to speak for themselves. Luther was justified in not accepting Zwingli’s hand of fellowship. Perhaps if the meeting had been with Calvin the results would have been different.
Now that it is has been shown that scripture allows for and in fact teaches the omnipresence of the whole Christ, the question to be asked is if he is specially present within the supper. The words of institution are some of the most debated words of the New Testament. When Jesus says “this is my body”, what does he mean? Luther’s one time pupil, Andreas Carlstadt argued that when Jesus said these words he was pointing to his literal body, not to the bread. This interpretation was foolish and abandoned quickly. The reformed and Anabaptists tried to argue that these words of Jesus were merely symbolic. Which word in the phrase “this is my body” is a symbol? It was argued by some that the word body was symbolic. However, this would deny that the following phrase “broken for you” referred to his actual bodily crucifixion. This interpretation had also been largely abandoned.
The majority Reformed position on Jesus words were that Jesus was using the word “is” to mean “represent.” Jesus was saying to the disciples, “this represents my body.” Lutheran theologians argued that there was no reason to take these words in a non-literal fashion. Did Jesus ever use this type of language symbolically in other circumstances? It was argued that when Jesus says things such as “I am the vine” he is using a similar figure of speech. Is Jesus literally a vine? No, of course he is not. However, that does not mean that these two statements are parallel. Note than in the second saying, it is not the word “is” that is symbolic. Rather it is the word “vine.” Jesus really is the vine. The question is, what does vine mean? No statement of Jesus in the gospels necessitates a symbolic understanding of the word is. Even if it could be argued that it is a possibility that the word could be used in such a way as to mean represents, the burden of proof would lay on the Reformed side. It needs to be shown that the word need not be used in its usual sense.
It is also argued against the Lutheran doctrine that if Jesus means that the bread literally is his body, then it would support a doctrine of transubstantiation rather than sacramental union. For the Lutheran doctrine to be true, Jesus must have meant “my body is in, with and under this bread.” However, it is not the case that for Jesus to admit that his body is present, it would deny that the bread is also present. It is a common figure of speech to, for example, hold a glass filled with water and say “this is water.” It would not be in any way denying the fact that the glass was present as well. No one would argue that it must mean that I was stating my entire glass was transubstantiated into water. The argument simply does not account for the way speech works.
There is one other passage which is widely debated between both theological positions. This is 1 Corinthians 10:16, “Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ?” It is clear in this verse that through the wine, we are participating in his actual blood, and through the bread, his body. It has been urged by some, including Zwingli, that the body refers not to God’s actual body but to the church. This interpretation makes some sense, however what about the previous statement about participating in the blood of Christ? Zwingli argued that this also was a reference to the church since the church was identified by and covered by the blood of Christ. However, there is no reference in the New Testament or early church writings which calls the church “the blood of Christ.”
Calvin saw that Zwingli was flawed. This is why he believed in an actual participation of his body and blood. However, Calvin was already committed to the idea that Christ’s human nature could not be omnipresent. Thus, he developed a new formula which involved the Spirit causing the soul to ascend to heaven. Lutheran theologians argued against this proposition in three ways. First of all, the Bible simply does not mention any such action. The Spirit is not ever spoken of as being an instrument in bringing us Christ through the supper. If it is not exegetically supportable, it should not be accepted. Secondly, the idea of us ascending to God is contrary to the message of the New Testament. The gospel is about Christ descending to save us. Thus, the supper as a visible form of the gospel, unless otherwise stated in Scripture, should be seen to work the same way. Thirdly, this idea is based upon the assumption that Christ cannot be present in his human nature in more than one place. This has already been shown to be unproven.
The final attack of the Lutheran dogmatists against the Calvinistic theory of the Eucharist is that the Calvinists believe that Christ is present only by faith. There is no presence of Christ for the unbeliever. Much of the argument came from John 6:63 which says, “the Spirit gives life, the flesh counts for nothing.” How can Jesus’ life giving bread be given to those who are in the flesh? For this verse to have any bearing upon the discussion, it must be shown that this chapter is about the Eucharist. If this chapter is shown to be about the Eucharist, it contains several statements which prove the Lutheran doctrine of the presence of Christ’s human nature. “For my flesh is real food and my blood is real drink.” Paul’s words in 1 Corinthians point to the fact that unbelievers do partake of Christ’s body and blood, but rather than unto life, unto judgement. “Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord.” Paul sees those who partake unworthily of sinning against the actual body and blood of the Lord, not of a symbol. This offense was so serious that God killed members of the congregation for doing so.
Calvin’s position, as a compromise corrected several of the errors in Zwingli’s exegesis. However, he still held to assumptions that controlled his reading of the crucial passages of the text, not allowing them to speak for themselves. Luther was justified in not accepting Zwingli’s hand of fellowship. Perhaps if the meeting had been with Calvin the results would have been different.
The Lutheran Response to Calvin
After Calvin published his Institutes as well as his several treatises on the Lord ’s Supper, many Lutherans quickly rose up to begin writing in defense of the doctrine which they held so sacred. This time however, they were not writing against someone who gave barely any importance to the sacrament but one who fought for its sacredness.
The two main exegetical issues in this debate were the words of institution and the issue of whether or not Christ’s human body was communicated omnipresence. First of all, some issues needed to be cleared up in regards to common misunderstandings of the Lutheran view of the Eucharist. First of all, the charge was often brought and continues to be against the Lutheran church that they teach “consubstantiation.” The word in itself is not necessarily problematic, and a few Lutheran dogmatists have used it. However, along with the word comes great misunderstanding. There was an older position in the medieval church which was called “consubstantiation” or “impanation” to where the physical body of Jesus was implanted within the elements of bread and wine. The problem with this is that it explains too much. The Lutheran church has never tried to explain how the whole Jesus is present in bread and wine, but that he is. The words “in, with, and under” commonly used in Lutheran theology are simply ways to try to get across the idea that somehow Jesus is there when the recipient receives the Eucharist.
Another important thing that needs to be discussed is that the Lutheran church does not believe in the necessary or local omnipresence of the body of Christ. Christ in his human nature is not omnipresent in and of itself, for that would destroy his humanity. However, due to the unified person of Christ, the attributes of the divine nature are communicated to the human nature. It is by gift, not by nature. Also, Christ’s body is not locally present in all places. In other words, there are different modes of presence. The body of Christ was on earth before the ascension in a local manner which is different from the manner in which he was present afterwards. As Jesus himself testifies, “And surely I am with you always, to the very end of the age.” The Lutheran divines saw this statement as showing that Jesus, while he would not be present in the same manner he was with the disciples, would be present with his church for all time. The question now to be asked is if this is only according to his divine nature that he is present or according to both natures. Exegetically the second option is preferable.
If the divine nature is present everywhere, while the human nature is present only at the right hand of the Father, then most of the person of Jesus is without his human nature. This means that only a small part of his divinity had become incarnate. It was the Lutheran contention that if Jesus was truly incarnate, it was all of Jesus, thus wherever he is, there is both his human and divine nature. Is this taught anywhere directly in scripture? Observe Paul’s statement in Ephesians 4, “He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe” This speaks of Christ’s ascension to fill the whole universe. If this were merely about his divine nature, then one would have to admit that Paul believes Christ to have been omnipresent in his divine nature only after the incarnation. Since this destroys his deity, it is untenable. Thus, Paul must be referring to Christ in his human nature. The reformed position must force its own theology into the text. When Matthew wrote that Jesus was to be with the church always, is there any evidence that he was thinking of the divinity of Christ apart from his humanity? It is nowhere in the text.
This is further proven by the fact that Christ is said many times in scripture to gain attributes of deity in time. As God of course, he already had these attributes. Thus, they must have been given in time to his human nature. For example in Philippians 2, Paul speaks of Christ gaining a name that is above every name by his death on the cross, not by nature. He was exalted because of his obedience. Jesus in John 3:35 is said to have been given all things by the father. Parallel expressions are found in Matthew 11:27, and Luke 10:22. If he has truly been given all things then he is according to his whole person omnipotent. This cannot refer to his divine nature unless one resorts to subordinationism. As American Lutheran theologian Charles Krauth says, “Christ, then, has received according to one nature, to wit, the human, what He intrinsically possessed in the other, to wit, in the divine, or, as it has been expressed, Whatever Christ has in the one nature by essence, He partakes of in the other by grace- and this is the doctrine of our Church.” Jesus is seen in the gospels to disappear at times, and even to walk through walls. These are attributes, not of humanity but of deity. They must have been communicated to the human nature. Jesus confessed before his disciples, “All authority in heaven and on earth has been given to me”. The man Jesus said this to his disciples. There is no reason to believe this refers to his divine nature alone. This interpretation is not a new one with the emergence of Protestantism but was taught by several highly esteemed fathers of the church. Athanasius says, “Whatever the scripture declares that Christ had received in time, it affirms with reference to his humanity, not with reference to his deity.” The book of Concord contains an appendix with several quotes of Patristic sources showing this to be a historic teaching.
The two main exegetical issues in this debate were the words of institution and the issue of whether or not Christ’s human body was communicated omnipresence. First of all, some issues needed to be cleared up in regards to common misunderstandings of the Lutheran view of the Eucharist. First of all, the charge was often brought and continues to be against the Lutheran church that they teach “consubstantiation.” The word in itself is not necessarily problematic, and a few Lutheran dogmatists have used it. However, along with the word comes great misunderstanding. There was an older position in the medieval church which was called “consubstantiation” or “impanation” to where the physical body of Jesus was implanted within the elements of bread and wine. The problem with this is that it explains too much. The Lutheran church has never tried to explain how the whole Jesus is present in bread and wine, but that he is. The words “in, with, and under” commonly used in Lutheran theology are simply ways to try to get across the idea that somehow Jesus is there when the recipient receives the Eucharist.
Another important thing that needs to be discussed is that the Lutheran church does not believe in the necessary or local omnipresence of the body of Christ. Christ in his human nature is not omnipresent in and of itself, for that would destroy his humanity. However, due to the unified person of Christ, the attributes of the divine nature are communicated to the human nature. It is by gift, not by nature. Also, Christ’s body is not locally present in all places. In other words, there are different modes of presence. The body of Christ was on earth before the ascension in a local manner which is different from the manner in which he was present afterwards. As Jesus himself testifies, “And surely I am with you always, to the very end of the age.” The Lutheran divines saw this statement as showing that Jesus, while he would not be present in the same manner he was with the disciples, would be present with his church for all time. The question now to be asked is if this is only according to his divine nature that he is present or according to both natures. Exegetically the second option is preferable.
If the divine nature is present everywhere, while the human nature is present only at the right hand of the Father, then most of the person of Jesus is without his human nature. This means that only a small part of his divinity had become incarnate. It was the Lutheran contention that if Jesus was truly incarnate, it was all of Jesus, thus wherever he is, there is both his human and divine nature. Is this taught anywhere directly in scripture? Observe Paul’s statement in Ephesians 4, “He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe” This speaks of Christ’s ascension to fill the whole universe. If this were merely about his divine nature, then one would have to admit that Paul believes Christ to have been omnipresent in his divine nature only after the incarnation. Since this destroys his deity, it is untenable. Thus, Paul must be referring to Christ in his human nature. The reformed position must force its own theology into the text. When Matthew wrote that Jesus was to be with the church always, is there any evidence that he was thinking of the divinity of Christ apart from his humanity? It is nowhere in the text.
This is further proven by the fact that Christ is said many times in scripture to gain attributes of deity in time. As God of course, he already had these attributes. Thus, they must have been given in time to his human nature. For example in Philippians 2, Paul speaks of Christ gaining a name that is above every name by his death on the cross, not by nature. He was exalted because of his obedience. Jesus in John 3:35 is said to have been given all things by the father. Parallel expressions are found in Matthew 11:27, and Luke 10:22. If he has truly been given all things then he is according to his whole person omnipotent. This cannot refer to his divine nature unless one resorts to subordinationism. As American Lutheran theologian Charles Krauth says, “Christ, then, has received according to one nature, to wit, the human, what He intrinsically possessed in the other, to wit, in the divine, or, as it has been expressed, Whatever Christ has in the one nature by essence, He partakes of in the other by grace- and this is the doctrine of our Church.” Jesus is seen in the gospels to disappear at times, and even to walk through walls. These are attributes, not of humanity but of deity. They must have been communicated to the human nature. Jesus confessed before his disciples, “All authority in heaven and on earth has been given to me”. The man Jesus said this to his disciples. There is no reason to believe this refers to his divine nature alone. This interpretation is not a new one with the emergence of Protestantism but was taught by several highly esteemed fathers of the church. Athanasius says, “Whatever the scripture declares that Christ had received in time, it affirms with reference to his humanity, not with reference to his deity.” The book of Concord contains an appendix with several quotes of Patristic sources showing this to be a historic teaching.
Calvin on the Eucharist
After Zwingli’s death, John Calvin became the leader of the Reformed branch of the reformation. Calvin greatly admired Luther and looked at him much more highly than he did Zwingli. In his reply to Sadoletto, Calvin even referred to himself as a Lutheran. This being the case, Calvin tried to make a compromise between the Zwinglian and Lutheran positions of the Lord’s Supper. Calvin sent letters to Luther by means of his friend and Luther’s pupil Philip Melancthon. However, fearing that Luther had become too grumpy in his old age for debate, Melancthon refused to give these letters to his teacher.
Calvin outlines his position in his most famous work, the Institutes of the Christian Religion. He refutes the doctrine of Transubstantiation as did theologians of every branch of the Reformation because it promoted a resacrifice of Jesus and was based not on exegesis, but on Aristotelian logic. In the beginning of his discussion, Calvin wishes to take the focus off of the issue of the presence of Christ in the supper to focus on what he sees as its prime purpose. “It is not the chief function of the Sacrament simply and without higher consideration to extend to us the body of Christ. Rather, it is to seal and confirm that promise by which he testifies that his flesh is blood indeed and his food is drink that leads us to eternal life.” For the Lutheran reformers, he testifies to his promise by giving us his body. They are not two separate purposes but one.
Calvin then tries to explain how he believes that Christ is both present bodily in heaven, and we can be partakers of his body and blood.
"Even though it seems unbelievable that Christ’s flesh, separated from us by such great distance, penetrates to us, so that it becomes our food, let us remember how far the secret power of the Holy Spirit towers above all our senses, and how foolish it is to wish to measure his immeasurableness by our measure."
Calvin introduces a third element into this discussion which was not before present; the role of the Spirit. For Calvin, we truly partake of Christ, but do so not because his whole person is present to us, but because the Spirit causes it to happen mysteriously. The Spirit causes our soul to ascend to heaven to partake of the whole person of Christ. It is important to remember that we are actually partaking in Christ. “For why should the Lord put in your hand the symbol of his body except to assure you of a true participation in it?”
Calvin denies the doctrine proposed by Luther that the attribute of omnipresence is communicated to the human nature of Christ by the divine.
"For as we do not doubt that Christ’s body is limited by the general characteristics common to all human bodies, and is contained in heaven (where it was once for all received) until Christ return in judgment [Acts 3:21], so we deem it utterly unlawful to draw it back under these corruptible elements or to imagine it be present everywhere."
For Calvin, Christ at the ascension was seated at the right hand of the father, and would remain there until he returned. Thus we should not expect his body to be anywhere else. If the human nature were to be in more than one place at a time it would simply cease to be truly human. He fears that the Lutheran doctrine intermingles the two natures too much that it is in danger of supporting monophysitism. As Luther believed the reformed separated the natures too much, Calvin believed they emphasized the unity of his person to a dangerous extent.
Calvin believed Christ’s words of institution to be symbolic. When saying “this is my body” Christ was saying that it was his body, not in a literal sense but in a sacramental sense. “Christ’s words are not subject to the common rule and ought not to be tested by grammar.” Calvin supports this figurative view of the words of institution by pointing to other places in the Bible where figurative language is used. For example, Paul says that the rock the Israelites drank from “was Christ.” He also points to the common anthropomorphisms in the Old Testament.
Calvin goes on to argue why he believes the human nature of Christ to be in heaven and their alone. He points to the passages in which Christ tells the disciples he is to depart from this world. He claims that the Lutherans make Christ’s human body into a phantom in a docetic manner. Calvin argues that in the supper, Christ does not come down to us to feast; rather we are lifted up to him.
The final disagreement which Calvin has with Luther and his followers is the presence of Christ in the supper for unbelievers. Luther believed that Christ was present for the believing for their salvation, and the unbelieving for their condemnation. Calvin denied this saying, “all those who are devoid of Christ’s Spirit can no more eat Christ’s flesh than drink wine that has no taste.”
Calvin outlines his position in his most famous work, the Institutes of the Christian Religion. He refutes the doctrine of Transubstantiation as did theologians of every branch of the Reformation because it promoted a resacrifice of Jesus and was based not on exegesis, but on Aristotelian logic. In the beginning of his discussion, Calvin wishes to take the focus off of the issue of the presence of Christ in the supper to focus on what he sees as its prime purpose. “It is not the chief function of the Sacrament simply and without higher consideration to extend to us the body of Christ. Rather, it is to seal and confirm that promise by which he testifies that his flesh is blood indeed and his food is drink that leads us to eternal life.” For the Lutheran reformers, he testifies to his promise by giving us his body. They are not two separate purposes but one.
Calvin then tries to explain how he believes that Christ is both present bodily in heaven, and we can be partakers of his body and blood.
"Even though it seems unbelievable that Christ’s flesh, separated from us by such great distance, penetrates to us, so that it becomes our food, let us remember how far the secret power of the Holy Spirit towers above all our senses, and how foolish it is to wish to measure his immeasurableness by our measure."
Calvin introduces a third element into this discussion which was not before present; the role of the Spirit. For Calvin, we truly partake of Christ, but do so not because his whole person is present to us, but because the Spirit causes it to happen mysteriously. The Spirit causes our soul to ascend to heaven to partake of the whole person of Christ. It is important to remember that we are actually partaking in Christ. “For why should the Lord put in your hand the symbol of his body except to assure you of a true participation in it?”
Calvin denies the doctrine proposed by Luther that the attribute of omnipresence is communicated to the human nature of Christ by the divine.
"For as we do not doubt that Christ’s body is limited by the general characteristics common to all human bodies, and is contained in heaven (where it was once for all received) until Christ return in judgment [Acts 3:21], so we deem it utterly unlawful to draw it back under these corruptible elements or to imagine it be present everywhere."
For Calvin, Christ at the ascension was seated at the right hand of the father, and would remain there until he returned. Thus we should not expect his body to be anywhere else. If the human nature were to be in more than one place at a time it would simply cease to be truly human. He fears that the Lutheran doctrine intermingles the two natures too much that it is in danger of supporting monophysitism. As Luther believed the reformed separated the natures too much, Calvin believed they emphasized the unity of his person to a dangerous extent.
Calvin believed Christ’s words of institution to be symbolic. When saying “this is my body” Christ was saying that it was his body, not in a literal sense but in a sacramental sense. “Christ’s words are not subject to the common rule and ought not to be tested by grammar.” Calvin supports this figurative view of the words of institution by pointing to other places in the Bible where figurative language is used. For example, Paul says that the rock the Israelites drank from “was Christ.” He also points to the common anthropomorphisms in the Old Testament.
Calvin goes on to argue why he believes the human nature of Christ to be in heaven and their alone. He points to the passages in which Christ tells the disciples he is to depart from this world. He claims that the Lutherans make Christ’s human body into a phantom in a docetic manner. Calvin argues that in the supper, Christ does not come down to us to feast; rather we are lifted up to him.
The final disagreement which Calvin has with Luther and his followers is the presence of Christ in the supper for unbelievers. Luther believed that Christ was present for the believing for their salvation, and the unbelieving for their condemnation. Calvin denied this saying, “all those who are devoid of Christ’s Spirit can no more eat Christ’s flesh than drink wine that has no taste.”
Zwingli on the Lord's Supper
In the eyes of Martin Luther, the most essential division between himself and the group of reformers in Zurich under Ulrich Zwingli was in the doctrine of the Lord’s Supper. Luther, coming from a monastic background held on to much that he was taught within the Roman church. However, Zwingli, coming from more of a humanistic background, largely abandoned accepted church practice and doctrine, including their sacramental emphasis. Luther’s reformation was from within the church, while Zwingli was much quicker to abandon Rome. Zwingli held to a symbolic view of the supper. The bread and wine simply represented Christ’s body and blood. For Luther, Christ’s body and blood were truly communicated to the recipient.
The issues that divided the Reformed and Lutheran church from the beginning were not merely about the presence of Christ within the Eucharist. For Luther, Zwingli’s denial of the communicatio idiomatum (the communication of attributes) was a profound Christological error. Ancient Chalcedonian Christology had emphasized not only the separation of the two natures but also the unity of the person of Christ. Since Zwingli denied that an action performed by one nature could be attributed to the other, Luther accused him of Nestorianism. The old Nestorian heresy denied that Mary was to be called theotokos. (Mother of God) This was because technically speaking, Mary was the mother of the human nature of Christ, not the divine. Patristic divines saw this as making Christ into two separate persons, one human and one divine. At the council of Ephesus, led by Cyril of Alexandria, this was declared a damnable heresy.
Essentially Zwingli held to the same idea in Luther’s mind. Luther believed that the human nature of Christ had communicated omnipresence, thus could be present in the Lord’s Supper. Zwingli denied this saying that the finite was not capable of the infinite. The Lutheran divines saw this as a dangerous principle because taken to its logical conclusion; the human nature of Jesus would be incapable of the infinite God, thus denying the incarnation. For Luther, Zwingli’s doctrine was not arrived at through Biblical exegesis but by fallen human reason.
At the Colloquy of Marburg, these issues were debated by Luther and his supporters and Zwingli with his supporters. They came to an agreement on almost all other theological issues. When it came to the issue of the supper, the debate became heated. After hours of intense discussion, Luther began banging his fist on the table and yelling, “Hoc est corpus mayem!” (This is my body.) For Luther, these words of Christ were decisive. After the colloquy had ended unsuccessfully, Zwingli reached out to shake Luther’s hand. Luther refused. This one act signified that there would not be a union between the two parties. The issue of the Lord’s Supper was too essential to be compromised on.
The issues that divided the Reformed and Lutheran church from the beginning were not merely about the presence of Christ within the Eucharist. For Luther, Zwingli’s denial of the communicatio idiomatum (the communication of attributes) was a profound Christological error. Ancient Chalcedonian Christology had emphasized not only the separation of the two natures but also the unity of the person of Christ. Since Zwingli denied that an action performed by one nature could be attributed to the other, Luther accused him of Nestorianism. The old Nestorian heresy denied that Mary was to be called theotokos. (Mother of God) This was because technically speaking, Mary was the mother of the human nature of Christ, not the divine. Patristic divines saw this as making Christ into two separate persons, one human and one divine. At the council of Ephesus, led by Cyril of Alexandria, this was declared a damnable heresy.
Essentially Zwingli held to the same idea in Luther’s mind. Luther believed that the human nature of Christ had communicated omnipresence, thus could be present in the Lord’s Supper. Zwingli denied this saying that the finite was not capable of the infinite. The Lutheran divines saw this as a dangerous principle because taken to its logical conclusion; the human nature of Jesus would be incapable of the infinite God, thus denying the incarnation. For Luther, Zwingli’s doctrine was not arrived at through Biblical exegesis but by fallen human reason.
At the Colloquy of Marburg, these issues were debated by Luther and his supporters and Zwingli with his supporters. They came to an agreement on almost all other theological issues. When it came to the issue of the supper, the debate became heated. After hours of intense discussion, Luther began banging his fist on the table and yelling, “Hoc est corpus mayem!” (This is my body.) For Luther, these words of Christ were decisive. After the colloquy had ended unsuccessfully, Zwingli reached out to shake Luther’s hand. Luther refused. This one act signified that there would not be a union between the two parties. The issue of the Lord’s Supper was too essential to be compromised on.
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