I was asked to address the issue of justification and hermeneutics. In addition to the differences outlined in the previous post, is there a difference between the Reformed and Lutheran churches on hermeneutics? Does Lutheranism teach that the doctrine of justification itself is a hermeneutical principle, through which all scripture must be viewed?
First I must recommend Robert Preus' article: How is the Lutheran Church to Interpret and use the Old and New Testaments? in his volume "Essays on Scripture" Preus gives an excellent overview of how the Confessions themselves deal with this issue.
When it is said that Justification is a hermeneutical principle, this does not mean that every verse in scripture is directly referring to the imputed righteousness of Christ. Justification is used here in a broad sense, to mean more fully the work of Christ for us. The chief article as Luther defines it in the Smalcald Articles includes Christ's life, death, and resurrection as well as its personal application to his people in justification. To say that justification is a hermeneutical principle is simply to say that Christ himself is a hermeneutical principle. Jesus explains this to the disciples in Luke 24 "And he said to them, "O foolish ones, and slow of heart to believe all that the prophets have spoken! 26 Was it not necessary that the Christ should suffer these things and enter into his glory?" 27And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself."
This does not mean that every verse must be forced to have direct reference to Christ. Nor does it mean, as some have claimed, that every verse is either law or gospel. What it does mean is that Christ's death and resurrection for sinners is at the center of the Biblical narrative as a whole, and no part of this grand story of redemption is isolated from this center.
I will give some examples as to how this principle works itself out. First, it is seen in all of God's promises of blessing. In Genesis, we read of the Patriarchs whom God promises a great seed. We then read of the severe failings of these Patriarchs, though this never hinders God's goodness toward them. Though there is no direct statement in the book of Genesis that the Messiah will come in the flesh, die a bloody death, and rise again, we through a Christological lens understand that this is ultimately the message that God is giving to the Patriarchs. The great seed which is promised to them is Christ himself. These promises are made continually to Noah, Moses, David, etc.
Second, this is seen through certain figures who are "Types" of Christ. Joseph for example is a type of Christ, as he is betrayed by his brothers and is good to them despite their betrayal. David is a type of Christ as the great godly king of Israel. Look at the famous story of David and Goliath. David, the humble shepherd, confronts the giant Goliath representing the enemies and oppressors of God's people: the Philistines. David, on behalf of the nation of Israel as a whole, slays the giant, defeating the enemies of Israel. This is a picture of Christ, the son of David, crushing the head of Satan, the ultimate enemy of God's people. These types permeate the Old Testament.
Third, all of the ceremonial laws of Israel are a picture of the spotless lamb who would lay down his life on behalf of his people. The sacrifices, and scapegoat are a picture of what Christ would accomplish on the cross. The purity laws are a picture of the sinless Son of God. The established offices in Israel: prophet, priest, and king all find their fulfillment in the Messiah. The nation of Israel itself is fulfilled in Jesus who is the true Israel.
Each Biblical book and story points in its own unique way to the culmination of redemptive history when the sinless Son of God laid down his life for the world, conquering sin, death, and the devil, as well as his victorious resurrection from the dead. This is what it means that justification is a hermeneutical principle.
Sunday, March 6, 2011
Saturday, March 5, 2011
Are there differences between Lutherans and Calvinists on Justification?
I was asked by a reader of this blog to address the issue of justification. More specifically, I was asked to address the relation between Lutheran and Reformed views of the doctrine. Are they agreed upon this issue?
There certainly are great similarities between the two confessions on the topic. Both understand justification as a forensic term referring to the imputation of righteousness to the believer, and a non-imputation of sin due to one's connection with the death of Christ. It is received by faith alone apart from good works.
This is not the end of the discussion-there are some serious differences.
For one, the Lutheran Confessions do not limit justification to its forensic aspects. Luther states, for example, in the Smalcald Articles Part III, Article XIII.1 "What I have hitherto and constantly taught concerning this I know not how to change in the least, namely, that by faith, as St Peter says, we acquire a new and clean heart, and God will and does account us entirely righteous and holy for the sake of Christ." Here, as well as in the Apology of the Augsburg Confession (I can provide several citations if necessary), justification can be used in a forensic manner, or to refer to the initial change of heart in the Christian which is also wrought by faith. Later Lutheran tradition tended to equate justification more-so with the forensic element so as to not confuse justification and sanctification. The Formula of Concord makes a more clear distinction between justification and regeneration.
Lutherans have seen justification as the center of the ordo salutis. It is not merely one aspect of the reception of salvation for the Christian- it is the heart of all of the gifts given by Christ. There has been much debate in the Reformed world, especially in recent years, over this issue. Some have claimed that union with Christ, in contradistinction to Lutheranism, is the central soteriological motif for historic Calvinism. Justification is merely one blessing of many which flows from this union. Lutheranism, in general, has seen union with Christ as a consequent gift to justification. (Solid Declaration Article III:54)From my reading of Luther's 1535 Galatians commentary however, it seems that Luther sees justification as subsequent to union. Even so however, justification is still the central aspect of salvation, not union.
Perhaps more important than these other two distinctives is the sacramental context in which justification is placed in Lutheranism. The faith which justifies is not an immediate direct gift of the Spirit as in Calvinism; it is mediated through word and sacrament. For Lutherans, the statement "baptism justifies" is synonymous with "faith justifies." The reality of one's justification is then played out through partaking weekly of the Eucharist, and receiving Christ's forgiveness through the words of absolution. The Reformed would shy away from these statements, and see sacraments as covenant badges, not means of justification.
There certainly are great similarities between the two confessions on the topic. Both understand justification as a forensic term referring to the imputation of righteousness to the believer, and a non-imputation of sin due to one's connection with the death of Christ. It is received by faith alone apart from good works.
This is not the end of the discussion-there are some serious differences.
For one, the Lutheran Confessions do not limit justification to its forensic aspects. Luther states, for example, in the Smalcald Articles Part III, Article XIII.1 "What I have hitherto and constantly taught concerning this I know not how to change in the least, namely, that by faith, as St Peter says, we acquire a new and clean heart, and God will and does account us entirely righteous and holy for the sake of Christ." Here, as well as in the Apology of the Augsburg Confession (I can provide several citations if necessary), justification can be used in a forensic manner, or to refer to the initial change of heart in the Christian which is also wrought by faith. Later Lutheran tradition tended to equate justification more-so with the forensic element so as to not confuse justification and sanctification. The Formula of Concord makes a more clear distinction between justification and regeneration.
Lutherans have seen justification as the center of the ordo salutis. It is not merely one aspect of the reception of salvation for the Christian- it is the heart of all of the gifts given by Christ. There has been much debate in the Reformed world, especially in recent years, over this issue. Some have claimed that union with Christ, in contradistinction to Lutheranism, is the central soteriological motif for historic Calvinism. Justification is merely one blessing of many which flows from this union. Lutheranism, in general, has seen union with Christ as a consequent gift to justification. (Solid Declaration Article III:54)From my reading of Luther's 1535 Galatians commentary however, it seems that Luther sees justification as subsequent to union. Even so however, justification is still the central aspect of salvation, not union.
Perhaps more important than these other two distinctives is the sacramental context in which justification is placed in Lutheranism. The faith which justifies is not an immediate direct gift of the Spirit as in Calvinism; it is mediated through word and sacrament. For Lutherans, the statement "baptism justifies" is synonymous with "faith justifies." The reality of one's justification is then played out through partaking weekly of the Eucharist, and receiving Christ's forgiveness through the words of absolution. The Reformed would shy away from these statements, and see sacraments as covenant badges, not means of justification.
Saturday, February 12, 2011
More Free Kindle Books
V.W. Richter- Why Should a Lutheran Not Join a Sectarian Church?
http://www.retroread.com/title/Why-should-a-Lutheran-not-join-any-sectarian-church%3F-by-V-W-Richter-ebook.html
David Henkel- Answer to Mr. Joseph Moore, the Methodist
http://www.retroread.com/title/Answer-to-Mr-Joseph-Moore-the-Methodist-by-David-Henkel-ebook.html
David Henkel- Against the Unitarians
http://www.retroread.com/title/A-treatise-on-the-person-and-incarnation-of-Jesus-Christ-in-which-some-of-the-principal-arguments-of-the-Unitarians-are-examined-by-David-Henkel-ebook.html
Theodore Emanuel Schmauk- How to Teach in Sunday School
http://www.retroread.com/title/How-to-teach-in-Sunday-school-by-Theodore-Emanuel-Schmauk-ebook.html
Lectures on the Augsburg Confession
http://www.retroread.com/title/Lectures-on-the-Augsburg-Confession-by-Theological-Seminary-of-the-General-Synod-of-the-Evangelical-Lutheran-Church-in-the-United-States-ebook.html
W.H. Dau- Reviews of the Work of the Missouri Synod During Three Quarters of a Century
http://www.retroread.com/title/Ebenezer-by-William-Herman-Theodore-Dau-ebook.html
Diedrich Henry Steffens- Dr. Carl Ferdinand Wilhelm Walther
http://www.retroread.com/title/Doctor-Carl-Ferdinand-Wilhelm-Walther-by-Diedrich-Henry-Steffens-ebook.html
Johann Michael Rue- Homiletics
http://www.retroread.com/title/Homiletics-by-Johann-Michael-Reu-ebook.html
Martin Chemnitz- Enchiridion (in German)
http://www.retroread.com/title/Enchiridion-by-Martin-Chemnitz-ebook.html
Thomas Martin Lindsay- A History of the Reformation
http://www.retroread.com/title/A-history-of-the-reformation-by-Thomas-Martin-Lindsay-ebook.html
Henry Clay Vedder- The Reformation in Germany
http://www.retroread.com/title/The-reformation-in-Germany-by-Henry-Clay-Vedder-ebook.html
George Wilson- Philip Melancthon
http://www.retroread.com/title/Philip-Melanchthon-1497-1560-by-George-Wilson-ebook.html
Martin Luther- A Commentary on Saint Paul's Epistle to the Galatians
http://www.retroread.com/title/A-commentary-on-Saint-Paul-s-Epistle-to-the-Galatians-by-Martin-Luther-ebook.html
Martin Luther- Table Talk
http://www.retroread.com/title/The-table-talk-of-Martin-Luther-by-Martin-Luther-ebook.html
Martin Luther- On the Bondage of the Will
http://www.retroread.com/title/Martin-Luther-on-the-bondage-of-the-will-by-Martin-Luther-ebook.html
Martin Luther- Letters
http://www.retroread.com/title/The-letters-of-Martin-Luther-by-Martin-Luther-ebook.html
Martin Luther- Two Catechisms Explained by Himself
http://www.retroread.com/title/Luther-s-two-catechisms-explained-by-himself-by-Martin-Luther-ebook.html
Martin Luther- House Postil
http://www.retroread.com/title/Dr-Martin-Luther-s-House-Postil-by-Martin-Luther-ebook.html
Martin Luther- Christmas Sermons
http://www.retroread.com/title/Luther-s-Christmas-sermons-by-Martin-Luther-ebook.html
Harold Ulrik Svendrup- Explanation of Luther's Small Catechism
http://www.retroread.com/title/Explanation-of-Luther-s-Small-catechism-by-Harold-Ulrik-Sverdrup-ebook.html
Jan Hus- Letters Written During His Exile and Imprisonment
http://www.retroread.com/title/Letters-of-John-Huss-written-during-his-exile-and-imprisonment-by-Jan-Hus-ebook.html
Bernard of Clairvaux- On the Love of God
http://www.retroread.com/title/Saint-Bernard-on-the-love-of-God-tr-by-M-C-and-C-Patmore-by-Bernard-st-of-Clairvaux-ebook.html
Henry Eyster Jacobs- a Study in Comparative Symbolics
http://www.retroread.com/title/A-study-in-comparative-symbolics-by-Henry-Eyster-Jacobs-ebook.html
Lutheran Commentary Series
The Lutheran Commentary: Matthew 1-15
http://www.retroread.com/title/The-Lutheran-Commentary-Schaeffer-C-F-The-Gospel-according-to-Matthew-I-XV-by-Henry-Eyster-Jacobs-ebook.html
The Lutheran Commentary: Matthew 16-28
http://www.retroread.com/title/The-Lutheran-Commentary-Schaeffer-C-F-The-Gospel-according-to-Matthew-XVI-XXVIII-by-Henry-Eyster-Jacobs-ebook.html
The Lutheran Commentary: Mark
http://www.retroread.com/title/The-Lutheran-Commentary-Haas-J-A-W-The-Gospel-according-to-Mark-by-Henry-Eyster-Jacobs-ebook.html
The Lutheran Commentary: Acts
http://www.retroread.com/title/The-Lutheran-Commentary-Stellhorn-F-W-The-Acts-of-the-Apostles-by-Henry-Eyster-Jacobs-ebook.html
The Lutheran Commentary: Romans- 1 Corinthians 6
http://www.retroread.com/title/The-Lutheran-Commentary-Jacobs-H-E-The-Epistles-of-Paul-to-the-Romans-and-1-Corinthians-I-VI-by-Henry-Eyster-Jacobs-ebook.html
The Lutheran Commentary- 1 Corinthians, 2 Corinthians, Galatians
http://www.retroread.com/title/The-Lutheran-commentary-by-Henry-Eyster-Jacobs-ebook.html
The Lutheran Commentary- Ephesians, Philippians, Colossians, Thessalonians
http://www.retroread.com/title/The-Lutheran-Commentary-Voigt-A-G-The-Epistle-to-the-Ephesians-Horn-E-T-The-Epistle-to-the-Philippians-Horn-E-T-The-Epistle-to-the-Colossians-Horn-E-T-The-First-Epistle-to-the-Thessalo-ebook.html
The Lutheran Commentary: Pastoral Epistles, Philemon, and Hebrews
http://www.retroread.com/title/The-Lutheran-Commentary-Wolf-E-J-The-First-Epistle-to-Timothy-Wolf-E-J-The-Second-Epistle-to-Timothy-Wolf-E-J-The-Epistle-to-Titus-Horn-E-T-The-Epistle-to-Philemon-Wolf-E-J-The-Epi-ebook.html
The Lutheran Commentary- James, I, II Peter, Jude, I, II, III John
http://www.retroread.com/title/The-Lutheran-Commentary-Weidner-R-F-The-General-Epistles-of-James-Peter-John-and-Jude-by-Henry-Eyster-Jacobs-ebook.html
The Lutheran Commentary: Revelation of St. John
http://www.retroread.com/title/The-Lutheran-Commentary-Weidner-R-F-The-Revelation-of-St-John-the-Divine-by-Henry-Eyster-Jacobs-ebook.html
http://www.retroread.com/title/Why-should-a-Lutheran-not-join-any-sectarian-church%3F-by-V-W-Richter-ebook.html
David Henkel- Answer to Mr. Joseph Moore, the Methodist
http://www.retroread.com/title/Answer-to-Mr-Joseph-Moore-the-Methodist-by-David-Henkel-ebook.html
David Henkel- Against the Unitarians
http://www.retroread.com/title/A-treatise-on-the-person-and-incarnation-of-Jesus-Christ-in-which-some-of-the-principal-arguments-of-the-Unitarians-are-examined-by-David-Henkel-ebook.html
Theodore Emanuel Schmauk- How to Teach in Sunday School
http://www.retroread.com/title/How-to-teach-in-Sunday-school-by-Theodore-Emanuel-Schmauk-ebook.html
Lectures on the Augsburg Confession
http://www.retroread.com/title/Lectures-on-the-Augsburg-Confession-by-Theological-Seminary-of-the-General-Synod-of-the-Evangelical-Lutheran-Church-in-the-United-States-ebook.html
W.H. Dau- Reviews of the Work of the Missouri Synod During Three Quarters of a Century
http://www.retroread.com/title/Ebenezer-by-William-Herman-Theodore-Dau-ebook.html
Diedrich Henry Steffens- Dr. Carl Ferdinand Wilhelm Walther
http://www.retroread.com/title/Doctor-Carl-Ferdinand-Wilhelm-Walther-by-Diedrich-Henry-Steffens-ebook.html
Johann Michael Rue- Homiletics
http://www.retroread.com/title/Homiletics-by-Johann-Michael-Reu-ebook.html
Martin Chemnitz- Enchiridion (in German)
http://www.retroread.com/title/Enchiridion-by-Martin-Chemnitz-ebook.html
Thomas Martin Lindsay- A History of the Reformation
http://www.retroread.com/title/A-history-of-the-reformation-by-Thomas-Martin-Lindsay-ebook.html
Henry Clay Vedder- The Reformation in Germany
http://www.retroread.com/title/The-reformation-in-Germany-by-Henry-Clay-Vedder-ebook.html
George Wilson- Philip Melancthon
http://www.retroread.com/title/Philip-Melanchthon-1497-1560-by-George-Wilson-ebook.html
Martin Luther- A Commentary on Saint Paul's Epistle to the Galatians
http://www.retroread.com/title/A-commentary-on-Saint-Paul-s-Epistle-to-the-Galatians-by-Martin-Luther-ebook.html
Martin Luther- Table Talk
http://www.retroread.com/title/The-table-talk-of-Martin-Luther-by-Martin-Luther-ebook.html
Martin Luther- On the Bondage of the Will
http://www.retroread.com/title/Martin-Luther-on-the-bondage-of-the-will-by-Martin-Luther-ebook.html
Martin Luther- Letters
http://www.retroread.com/title/The-letters-of-Martin-Luther-by-Martin-Luther-ebook.html
Martin Luther- Two Catechisms Explained by Himself
http://www.retroread.com/title/Luther-s-two-catechisms-explained-by-himself-by-Martin-Luther-ebook.html
Martin Luther- House Postil
http://www.retroread.com/title/Dr-Martin-Luther-s-House-Postil-by-Martin-Luther-ebook.html
Martin Luther- Christmas Sermons
http://www.retroread.com/title/Luther-s-Christmas-sermons-by-Martin-Luther-ebook.html
Harold Ulrik Svendrup- Explanation of Luther's Small Catechism
http://www.retroread.com/title/Explanation-of-Luther-s-Small-catechism-by-Harold-Ulrik-Sverdrup-ebook.html
Jan Hus- Letters Written During His Exile and Imprisonment
http://www.retroread.com/title/Letters-of-John-Huss-written-during-his-exile-and-imprisonment-by-Jan-Hus-ebook.html
Bernard of Clairvaux- On the Love of God
http://www.retroread.com/title/Saint-Bernard-on-the-love-of-God-tr-by-M-C-and-C-Patmore-by-Bernard-st-of-Clairvaux-ebook.html
Henry Eyster Jacobs- a Study in Comparative Symbolics
http://www.retroread.com/title/A-study-in-comparative-symbolics-by-Henry-Eyster-Jacobs-ebook.html
Lutheran Commentary Series
The Lutheran Commentary: Matthew 1-15
http://www.retroread.com/title/The-Lutheran-Commentary-Schaeffer-C-F-The-Gospel-according-to-Matthew-I-XV-by-Henry-Eyster-Jacobs-ebook.html
The Lutheran Commentary: Matthew 16-28
http://www.retroread.com/title/The-Lutheran-Commentary-Schaeffer-C-F-The-Gospel-according-to-Matthew-XVI-XXVIII-by-Henry-Eyster-Jacobs-ebook.html
The Lutheran Commentary: Mark
http://www.retroread.com/title/The-Lutheran-Commentary-Haas-J-A-W-The-Gospel-according-to-Mark-by-Henry-Eyster-Jacobs-ebook.html
The Lutheran Commentary: Acts
http://www.retroread.com/title/The-Lutheran-Commentary-Stellhorn-F-W-The-Acts-of-the-Apostles-by-Henry-Eyster-Jacobs-ebook.html
The Lutheran Commentary: Romans- 1 Corinthians 6
http://www.retroread.com/title/The-Lutheran-Commentary-Jacobs-H-E-The-Epistles-of-Paul-to-the-Romans-and-1-Corinthians-I-VI-by-Henry-Eyster-Jacobs-ebook.html
The Lutheran Commentary- 1 Corinthians, 2 Corinthians, Galatians
http://www.retroread.com/title/The-Lutheran-commentary-by-Henry-Eyster-Jacobs-ebook.html
The Lutheran Commentary- Ephesians, Philippians, Colossians, Thessalonians
http://www.retroread.com/title/The-Lutheran-Commentary-Voigt-A-G-The-Epistle-to-the-Ephesians-Horn-E-T-The-Epistle-to-the-Philippians-Horn-E-T-The-Epistle-to-the-Colossians-Horn-E-T-The-First-Epistle-to-the-Thessalo-ebook.html
The Lutheran Commentary: Pastoral Epistles, Philemon, and Hebrews
http://www.retroread.com/title/The-Lutheran-Commentary-Wolf-E-J-The-First-Epistle-to-Timothy-Wolf-E-J-The-Second-Epistle-to-Timothy-Wolf-E-J-The-Epistle-to-Titus-Horn-E-T-The-Epistle-to-Philemon-Wolf-E-J-The-Epi-ebook.html
The Lutheran Commentary- James, I, II Peter, Jude, I, II, III John
http://www.retroread.com/title/The-Lutheran-Commentary-Weidner-R-F-The-General-Epistles-of-James-Peter-John-and-Jude-by-Henry-Eyster-Jacobs-ebook.html
The Lutheran Commentary: Revelation of St. John
http://www.retroread.com/title/The-Lutheran-Commentary-Weidner-R-F-The-Revelation-of-St-John-the-Divine-by-Henry-Eyster-Jacobs-ebook.html
Monday, January 31, 2011
Free Lutheran Kindle Books
I recently purchased a Kindle. My first thought of course was to see if there was any way to find Confessional Lutheran works for free in kindle format. I found this website: RetroRead.com which allows you to convert books in epub format to kindle, and it sends them directly to your kindle. I spent a few hours searching google books and found some great resources. So this is to save you the time in looking for and converting books from googlebooks.
Charles Krauth- The Conservative Reformation and its Theology
http://www.retroread.com/title/The-conservative-reformation-and-its-theology-by-Charles-Porterfield-Krauth-ebook.html
Charles Krauth- Commentary on the Gospel of John
http://www.retroread.com/title/Commentary-on-the-gospel-of-John-by-August-Tholuck-ebook.html
Charles Krauth- Infant Baptism and Infant Salvation in the Calvinistic System
http://www.retroread.com/title/Infant-baptism-and-infant-salvation-in-the-Calvinistic-system-by-Charles-Porterfield-Krauth-ebook.html
Charles Krauth- Chronicle of the Augsburg Confession
http://www.retroread.com/title/A-chronicle-of-the-Augsburg-confession-by-Charles-Porterfield-Krauth-ebook.html
Charles Krauth- Poverty
http://www.retroread.com/title/Poverty-by-Charles-Porterfield-Krauth-ebook.html
Charles Krauth- Baptism
http://www.retroread.com/title/Baptism-by-Charles-Porterfield-Krauth-ebook.html
Adolph Spaeth- Charles Porterfield Krauth (Biography)
http://www.retroread.com/title/Charles-Porterfield-Krauth-by-Adolph-Spaeth-ebook.html
Ambrose Henkel- Symbolical Books of the Evangelical Lutheran Church
http://www.retroread.com/title/Symbolical-books-of-the-Evangelical-Lutheran-Church-by-Ambrose-Henkel-ebook.html
Theodore Schmauk- The Confessional Principle and the Principles of the Lutheran Church
http://www.retroread.com/title/The-confessional-principle-and-the-confessions-of-the-Lutheran-church-by-Theodore-Emanuel-Schmauk-ebook.html
Johann Gerhard- Sacred Meditations
http://www.retroread.com/title/Gerhard-s-sacred-meditations-by-Johann-Gerhard-ebook.html
Martin Luther- Works Volume 1
http://www.retroread.com/title/Works-of-Martin-Luther-by-Martin-Luther-ebook.html
Marie Richard- Philip Jacob Spener and his Work
http://www.retroread.com/title/Philip-Jacob-Spener-and-his-work-by-Marie-E-Richard-ebook.html
John Kohler-Shall we have a bishop? Or, The episcopate for the Lutheran church in America?
http://www.retroread.com/title/Shall-we-have-a-bishop%3F-Or-The-episcopate-for-the-Lutheran-church-in-America-by-John-Kohler-ebook.html
G.H. Gerberding- The Way of Salvation in the Lutheran Church
http://www.retroread.com/title/The-way-of-salvation-in-the-Lutheran-church-by-George-Henry-Gerberding-ebook.html
G.H. Gerberding- The Lutheran Church in the Country
http://www.retroread.com/title/The-Lutheran-church-in-the-country-by-George-Henry-Gerberding-ebook.html
G.H. Gerberding- The Lutheran Pastor
http://www.retroread.com/title/The-Lutheran-pastor-by-George-Henry-Gerberding-ebook.html
G.H. Gerberding- The Lutheran Catechist
http://www.retroread.com/title/The-Lutheran-catechist-by-George-Henry-Gerberding-ebook.html
G.H. Gerberding- What's Wrong with the World?
http://www.retroread.com/title/What-s-wrong-with-the-world%3F-by-George-Henry-Gerberding-ebook.html
G.H. Gerberding- New Testament Conversions
http://www.retroread.com/title/New-Testament-conversions-by-George-Henry-Gerberding-ebook.html
G.H. Gerberding- the Priesthood of Believers
http://www.retroread.com/title/The-priesthood-of-believers-in-its-relation-to-inner-mission-work-of-Christian-social-service-by-George-Henry-Gerberding-ebook.html
Heinrich Friedrich Ferdinand Shmid- The Doctrinal Theology of the Evangelical Lutheran Church
http://www.retroread.com/title/The-doctrinal-theology-of-the-Evangelical-Lutheran-church-by-Heinrich-Friedrich-Ferdinand-Schmid-ebook.html
A.G. Voigt- Biblical Dogmatics
http://www.retroread.com/title/Biblical-dogmatics-by-A-G-Voigt-ebook.html
Jeurgen Ludwig Neve- A Brief History of the Lutheran Church in America
http://www.retroread.com/title/A-brief-history-of-the-Lutheran-church-in-America-by-Juergen-Ludwig-Neve-ebook.html
Henry Immanuel Smith- Scriptural Character of the Lutheran Doctrine of the Lord's Supper
http://www.retroread.com/title/Scriptural-character-of-the-Lutheran-doctrine-of-the-Lord-s-Supper-by-Henry-Immanuel-Smith-ebook.html
Theodor Haring- The Christian Faith
http://www.retroread.com/title/The-Christian-faith-by-Theodor-H%C3%A4ring-ebook.html
Henry Eyster Jacobs- A Summary of the Christian Faith
http://www.retroread.com/title/A-summary-of-the-Christian-faith-by-Henry-Eyster-Jacobs-ebook.html
James William Richard- The Confessional History of the Lutheran Church
http://www.retroread.com/title/The-confessional-history-of-the-Lutheran-church-by-James-William-Richard-ebook.html
Wilhelm Lohe- Liturgy for Christian Congregations of the Lutheran Faith
http://www.retroread.com/title/Liturgy-for-Christian-congregations-of-the-Lutheran-faith-by-Wilhelm-L%C3%B6he-ebook.html
Memoirs of the Lutheran Liturgical Association
http://www.retroread.com/title/Memoirs-of-the-Lutheran-Liturgical-Association-by-Lutheran-Liturgical-Association-ebook.html
Martin Luther- Large Catechism
http://www.retroread.com/title/Luther-s-large-catechism-by-Martin-Luther-ebook.html
Martin Luther- the Epistles of St. Peter and St. Jude
http://www.retroread.com/title/The-Epistles-of-St-Peter-and-St-Jude-by-Martin-Luther-ebook.html
Henry Eyster Jacobs- Martin Luther, the Hero of the Reformation
http://www.retroread.com/title/Martin-Luther-the-hero-of-the-reformation-by-Henry-Eyster-Jacobs-ebook.html
Charles Beard- Martin Luther and the Reformation in Germany until the Close of the Diet of Worms
http://www.retroread.com/title/Martin-Luther-and-the-reformation-in-Germany-until-the-close-of-the-Diet-of-Worms-by-Charles-Beard-ebook.html
Charles Krauth- The Conservative Reformation and its Theology
http://www.retroread.com/title/The-conservative-reformation-and-its-theology-by-Charles-Porterfield-Krauth-ebook.html
Charles Krauth- Commentary on the Gospel of John
http://www.retroread.com/title/Commentary-on-the-gospel-of-John-by-August-Tholuck-ebook.html
Charles Krauth- Infant Baptism and Infant Salvation in the Calvinistic System
http://www.retroread.com/title/Infant-baptism-and-infant-salvation-in-the-Calvinistic-system-by-Charles-Porterfield-Krauth-ebook.html
Charles Krauth- Chronicle of the Augsburg Confession
http://www.retroread.com/title/A-chronicle-of-the-Augsburg-confession-by-Charles-Porterfield-Krauth-ebook.html
Charles Krauth- Poverty
http://www.retroread.com/title/Poverty-by-Charles-Porterfield-Krauth-ebook.html
Charles Krauth- Baptism
http://www.retroread.com/title/Baptism-by-Charles-Porterfield-Krauth-ebook.html
Adolph Spaeth- Charles Porterfield Krauth (Biography)
http://www.retroread.com/title/Charles-Porterfield-Krauth-by-Adolph-Spaeth-ebook.html
Ambrose Henkel- Symbolical Books of the Evangelical Lutheran Church
http://www.retroread.com/title/Symbolical-books-of-the-Evangelical-Lutheran-Church-by-Ambrose-Henkel-ebook.html
Theodore Schmauk- The Confessional Principle and the Principles of the Lutheran Church
http://www.retroread.com/title/The-confessional-principle-and-the-confessions-of-the-Lutheran-church-by-Theodore-Emanuel-Schmauk-ebook.html
Johann Gerhard- Sacred Meditations
http://www.retroread.com/title/Gerhard-s-sacred-meditations-by-Johann-Gerhard-ebook.html
Martin Luther- Works Volume 1
http://www.retroread.com/title/Works-of-Martin-Luther-by-Martin-Luther-ebook.html
Marie Richard- Philip Jacob Spener and his Work
http://www.retroread.com/title/Philip-Jacob-Spener-and-his-work-by-Marie-E-Richard-ebook.html
John Kohler-Shall we have a bishop? Or, The episcopate for the Lutheran church in America?
http://www.retroread.com/title/Shall-we-have-a-bishop%3F-Or-The-episcopate-for-the-Lutheran-church-in-America-by-John-Kohler-ebook.html
G.H. Gerberding- The Way of Salvation in the Lutheran Church
http://www.retroread.com/title/The-way-of-salvation-in-the-Lutheran-church-by-George-Henry-Gerberding-ebook.html
G.H. Gerberding- The Lutheran Church in the Country
http://www.retroread.com/title/The-Lutheran-church-in-the-country-by-George-Henry-Gerberding-ebook.html
G.H. Gerberding- The Lutheran Pastor
http://www.retroread.com/title/The-Lutheran-pastor-by-George-Henry-Gerberding-ebook.html
G.H. Gerberding- The Lutheran Catechist
http://www.retroread.com/title/The-Lutheran-catechist-by-George-Henry-Gerberding-ebook.html
G.H. Gerberding- What's Wrong with the World?
http://www.retroread.com/title/What-s-wrong-with-the-world%3F-by-George-Henry-Gerberding-ebook.html
G.H. Gerberding- New Testament Conversions
http://www.retroread.com/title/New-Testament-conversions-by-George-Henry-Gerberding-ebook.html
G.H. Gerberding- the Priesthood of Believers
http://www.retroread.com/title/The-priesthood-of-believers-in-its-relation-to-inner-mission-work-of-Christian-social-service-by-George-Henry-Gerberding-ebook.html
Heinrich Friedrich Ferdinand Shmid- The Doctrinal Theology of the Evangelical Lutheran Church
http://www.retroread.com/title/The-doctrinal-theology-of-the-Evangelical-Lutheran-church-by-Heinrich-Friedrich-Ferdinand-Schmid-ebook.html
A.G. Voigt- Biblical Dogmatics
http://www.retroread.com/title/Biblical-dogmatics-by-A-G-Voigt-ebook.html
Jeurgen Ludwig Neve- A Brief History of the Lutheran Church in America
http://www.retroread.com/title/A-brief-history-of-the-Lutheran-church-in-America-by-Juergen-Ludwig-Neve-ebook.html
Henry Immanuel Smith- Scriptural Character of the Lutheran Doctrine of the Lord's Supper
http://www.retroread.com/title/Scriptural-character-of-the-Lutheran-doctrine-of-the-Lord-s-Supper-by-Henry-Immanuel-Smith-ebook.html
Theodor Haring- The Christian Faith
http://www.retroread.com/title/The-Christian-faith-by-Theodor-H%C3%A4ring-ebook.html
Henry Eyster Jacobs- A Summary of the Christian Faith
http://www.retroread.com/title/A-summary-of-the-Christian-faith-by-Henry-Eyster-Jacobs-ebook.html
James William Richard- The Confessional History of the Lutheran Church
http://www.retroread.com/title/The-confessional-history-of-the-Lutheran-church-by-James-William-Richard-ebook.html
Wilhelm Lohe- Liturgy for Christian Congregations of the Lutheran Faith
http://www.retroread.com/title/Liturgy-for-Christian-congregations-of-the-Lutheran-faith-by-Wilhelm-L%C3%B6he-ebook.html
Memoirs of the Lutheran Liturgical Association
http://www.retroread.com/title/Memoirs-of-the-Lutheran-Liturgical-Association-by-Lutheran-Liturgical-Association-ebook.html
Martin Luther- Large Catechism
http://www.retroread.com/title/Luther-s-large-catechism-by-Martin-Luther-ebook.html
Martin Luther- the Epistles of St. Peter and St. Jude
http://www.retroread.com/title/The-Epistles-of-St-Peter-and-St-Jude-by-Martin-Luther-ebook.html
Henry Eyster Jacobs- Martin Luther, the Hero of the Reformation
http://www.retroread.com/title/Martin-Luther-the-hero-of-the-reformation-by-Henry-Eyster-Jacobs-ebook.html
Charles Beard- Martin Luther and the Reformation in Germany until the Close of the Diet of Worms
http://www.retroread.com/title/Martin-Luther-and-the-reformation-in-Germany-until-the-close-of-the-Diet-of-Worms-by-Charles-Beard-ebook.html
Monday, October 4, 2010
An Update
I know it's been a long time since I have updated, and I figured I should let everyone know what is going on in my life. I stopped posting simply because my area of study went away from the Lutheran/Calvinist or Lutheran/Roman Catholic debates into other realms which would not be as helpful to write blog posts on. I spent a considerable amount of time reading the Neo-Orthodox theology of the early 20th century including Barth, Bultmann, Brunner, Neibuhr, etc. Between this study, working full time and planning a wedding for this December, I simply have not had time to post here. I was recently accepted into the MTh program at the Wittenberg Institute which will lead me into a very different area of study. I will be writing a Masters thesis on the doctrine of justification in the early church fathers, primarily to vindicate Luther's reading of Paul in light of the New Perspective on Paul. I hope to begin writing on here again, though probably not as regularly as I had previously. My focus will most likely shift to Patristic studies at least for the time being. Though I will of course deal with Calvinist or Roman Catholic issues if asked.
Saturday, June 19, 2010
Calvinism and the resignation to hell
A reader of my blog asked me what I thought about a question Calvinists sometimes discuss: would you still love God if He were sending you to hell?
The idea of this question is to cause one to evaluate his or her love for God and its purity. If one says he/she would not love God if they knew He was going to send them to hell for eternity, would it not then mean that the love one has is not truly for God but for His gifts? Thus the Christian who truly loves God for God's sake would love Him as the highest good regardless of His dealings with the individual in question.
So what do I think of this discussion? It is useless, and harmful, only leading the Christian to despair or boasting.
This question is useless simply because it is not addressed in scripture. Scripture nowhere says "love God regardless of His gifts." This is to separate God from His gifts which is impossible. The God who is to be loved is Himself a God of love and mercy. Our motivation for loving God, like all other Christian acts, is Christological. As the apostle John states, "This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers." (1 John 3:16) He states again, "We love because he first loved us." (1 John 4:19) The very basis for our love of God in scripture is that He saved us. To ask whether or not we would love God if it meant resigning ourselves to hell is to say the very opposite and to take Christ out of the equation. Scripture does not contain the abstract command "love God above all else" as an Aristotelian "highest good", but commands this only within the context of our redemption in Christ. A Christless, speculative discussion is not a Christian one.
I say this question is harmful because it will make the Christian doubt or make him proud. It is harmful because the honest Christian must look at his own heart for his assurance. "Do I really love God? Is my love of God sincere? Is it sincere enough?" Since one must love God to be saved, one then wonders if he truly has been regenerated by God's Spirit, and if God indeed truly loves him. This question is actually not new within Calvinism but was often discussed in the middle ages. It appeared commonly within the late medieval German mysticism that Luther was steeped in. This may have in fact been one of the reasons Luther was so often in despair about the state of his soul. This question can do nothing but drive ones assurance inward, and when he looks inside himself, he will see a sinner with impure motives.
If one answers this question in the positive, I submit that he is lying. To say that one would suffer eternal damnation for the sake of Christ's glory out of total love for God is to say that one has actually fulfilled the first commandment. Well here's some news for you: no one has. If you think you have, you need to repent of your pride and ask God to reveal the sin that still lies within your heart.
Ultimately, this question is speculative. Scripture does not ask us to even think about these concepts. When thinking about love of God, don't just focus on God in His eternal glory, but upon the cross of Christ where He revealed His love for us. Only through the lens of the cross can we truly love the God who sits on His throne controlling the universe by His sovereign power, because only through the cross can we approach Him and begin to see His gracious character.
The idea of this question is to cause one to evaluate his or her love for God and its purity. If one says he/she would not love God if they knew He was going to send them to hell for eternity, would it not then mean that the love one has is not truly for God but for His gifts? Thus the Christian who truly loves God for God's sake would love Him as the highest good regardless of His dealings with the individual in question.
So what do I think of this discussion? It is useless, and harmful, only leading the Christian to despair or boasting.
This question is useless simply because it is not addressed in scripture. Scripture nowhere says "love God regardless of His gifts." This is to separate God from His gifts which is impossible. The God who is to be loved is Himself a God of love and mercy. Our motivation for loving God, like all other Christian acts, is Christological. As the apostle John states, "This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers." (1 John 3:16) He states again, "We love because he first loved us." (1 John 4:19) The very basis for our love of God in scripture is that He saved us. To ask whether or not we would love God if it meant resigning ourselves to hell is to say the very opposite and to take Christ out of the equation. Scripture does not contain the abstract command "love God above all else" as an Aristotelian "highest good", but commands this only within the context of our redemption in Christ. A Christless, speculative discussion is not a Christian one.
I say this question is harmful because it will make the Christian doubt or make him proud. It is harmful because the honest Christian must look at his own heart for his assurance. "Do I really love God? Is my love of God sincere? Is it sincere enough?" Since one must love God to be saved, one then wonders if he truly has been regenerated by God's Spirit, and if God indeed truly loves him. This question is actually not new within Calvinism but was often discussed in the middle ages. It appeared commonly within the late medieval German mysticism that Luther was steeped in. This may have in fact been one of the reasons Luther was so often in despair about the state of his soul. This question can do nothing but drive ones assurance inward, and when he looks inside himself, he will see a sinner with impure motives.
If one answers this question in the positive, I submit that he is lying. To say that one would suffer eternal damnation for the sake of Christ's glory out of total love for God is to say that one has actually fulfilled the first commandment. Well here's some news for you: no one has. If you think you have, you need to repent of your pride and ask God to reveal the sin that still lies within your heart.
Ultimately, this question is speculative. Scripture does not ask us to even think about these concepts. When thinking about love of God, don't just focus on God in His eternal glory, but upon the cross of Christ where He revealed His love for us. Only through the lens of the cross can we truly love the God who sits on His throne controlling the universe by His sovereign power, because only through the cross can we approach Him and begin to see His gracious character.
Monday, May 17, 2010
An Overview of the New Perspectives on Paul Part 6: Criticisms
Criticisms of the New Perspective
Though this perspective has been highly influential, it has not been whole-heartedly accepted through out New Testament scholarship. Many reject the movement altogether, while some accept some aspects as furthering our understanding of Paul within his first century context, at the same time rejecting other aspects of this perspective as exegetically unfounded. Sanders opinion that there was enough unanimity in Judaism to construct a basic soteriology has been hotly contested. Many have still found the so-called “Lutheran” Paul to be exegetically convincing.
When viewing the overwhelming amount of second temple literature, it seems as though Sanders idea of covenantal nomism fits much of the evidence. However, it does not necessarily fit all of it. Sanders admits that 4 Ezra contains a legalistic understanding of salvation where God weighs ones merits against his demerits. This he takes to be one exception to the rule. Richard Bauckham shows that this type of legalism was not foreign to apocalyptic literature. 2 Enoch has a similar picture of a weighing of deeds which will determine one’s final salvation. He also believes that in 2 Baruch, the author does not teach a theology of grace which then leads to good works as Sanders claims, but quite the opposite. “With reference to 2 Baruch, it would be more accurate to say not simply that God bestows mercy on the righteous, but that God has mercy on the righteous because of their good works.” (Justification and Variegate Nomism Volume 1 pg. 182)
It is worthy of note that there are a couple major figures within the period that Sanders does not extensively analyze: Josephus and Philo. Philo, Sanders does discuss to an extent, though not in my opinion as much as is deserved. Sanders simply concludes that Philo must held to covenantal nomism. It is understandable why Sanders would not use Philo as representative of Judaism simply because Philo’s ideas come from Greek philosophy. However it is unlikely that Philo was the alone in his Jewish/Platonic syncretism. In a Hellenized world, as first century Palestine was, there is bound to be some influence of Greek philosophy within ordinary religious life, at least in the minds of some. If this is the case, this type of Judaism does not fit Sanders categories. While Philo did have some idea of a national covenant, the importance lay, not on this covenant, but on the acquisition of virtue.
Josephus is surprisingly absent. Sanders utilizes him for historical purposes but never once seeks to analyze his theology. Josephus does see that there is a special covenant with the Jews. God chose Moses to be the mediator of his covenant rather than Pharaoh. As Spilsbury explains, “this trust gives the Jews privileged access to God’s favor, but only to the extent that they obey the law faithfully.” (ibid pg. 259) This is not to say that Josephus’ depiction of God had nothing to say of grace, or that God required complete perfectionism, but that God’s blessing to a man still did to some extent depend on obedience to the Torah.
These and several other examples prove that Sanders’ treatment of Judaism is lacking. It is not so much that Sanders was completely wrong in his evaluation, but that he went too far than was necessary. Scholarship of the second temple period had often been sloppy and too simplistic. Sanders proves sufficiently that there certainly is more to the picture than mere Pelagianism. That does not mean, however, that this grace centered approach to Judaism was universal. It is not right to speak of a universal “Judaism”, but of “Judaisms” in the second temple period.
Even if it were sufficiently proven that Sanders thesis was correct, would this negate a “Lutheran” interpretation of Paul? I do not think so. A Andrew Das argues that in Judaism, there was a place for forgiveness through the sacrificial system. However, without this system, Judaism became inherently legalistic. Paul, when coming to the realization that Jesus was the messiah, saw that his death negated all other sacrifices as atoning. Therefore, Paul saw only a legalistic system left in Judaism. Das supports his thesis by showing that when the temple was destroyed, this type of legalism predominated such as in 4 Ezra and Josephus. It also seems that the system of covenantal nomism itself does not negate legalism. If one is in the covenant from birth, and must remain in the covenant by works, can this not also become a legalistic system? Who is to say that entrance into the covenant constitutes salvation rather than one’s eschatological vindication? Martin Luther in the 16th century was not fighting against a system which denied grace altogether. The medieval church believed that one was in the church by baptism, thus not by ones own choice, and remained in this state of grace through keeping with penance. In all the effort to separate Paul’s situation from Luther’s, similarities between the two basic soteriological systems have become even more apparent.
The crucial exegetical points argued by Stendhal, Sanders, Dunn, and Wright have been contested by several New Testament scholars of varying backgrounds. Righteousness has been defined as God’s ‘covenant faithfulness’ by New Perspective proponents. Mark Seifrid analyzes the Old Testament background of righteousness, showing that it does not often appear in covenantal contexts. Though the word ‘righteousness’ is used 524 times, and ‘covenant’ 283 times, “in only seven passages do the terms come into any significant semantic contact.”(ibid pg. 423) God’s righteousness cannot be so narrowly defined. It is essentially a creational category. It signifies God’s justice and vindication, not necessarily though possibly connected to covenant. God is often seen as righteous in his acts when dealing with the gentile nations, with whom he had no special covenant. His righteousness vindicates and punishes.
So what does Paul mean when he argues that justification is not by works of the law but by faith? Are these works boundary markers, or legalistic attempts to earn salvation? It seems that Paul is arguing against both conceptions. The law is opposed to the gospel because it requires works, whereas the gospel requires faith. It also opposes the gospel because it was given in some sense to Jews alone while the gospel is universal in scope. Paul makes this contrast clear when he states in Galatians 3:18 that the law does not rest upon faith. Law and faith are contradictory messages. One requires works, whereas the other accepts that one can do no works. Paul does not say here that a distortion of the law does not rest on faith but the law itself. The argument of Romans 4 contrasts one who tries to earn and one who does not work. Clearly the one who does not work is the one who does not try to earn his wages, but accepts the reward as a gift. The definition of law as a mere boundary marker simply does not fit the argument. The gospel is opposed to all kinds of boasting, whether it is in one’s meritorious deeds or in one’s nationality, or in one’s own wisdom. Is it not probable that Paul was arguing against all of these conceptions at once? Anything that puts one’s trust into something that is not God’s vindication in Christ is opposed to the gospel.
Though this perspective has been highly influential, it has not been whole-heartedly accepted through out New Testament scholarship. Many reject the movement altogether, while some accept some aspects as furthering our understanding of Paul within his first century context, at the same time rejecting other aspects of this perspective as exegetically unfounded. Sanders opinion that there was enough unanimity in Judaism to construct a basic soteriology has been hotly contested. Many have still found the so-called “Lutheran” Paul to be exegetically convincing.
When viewing the overwhelming amount of second temple literature, it seems as though Sanders idea of covenantal nomism fits much of the evidence. However, it does not necessarily fit all of it. Sanders admits that 4 Ezra contains a legalistic understanding of salvation where God weighs ones merits against his demerits. This he takes to be one exception to the rule. Richard Bauckham shows that this type of legalism was not foreign to apocalyptic literature. 2 Enoch has a similar picture of a weighing of deeds which will determine one’s final salvation. He also believes that in 2 Baruch, the author does not teach a theology of grace which then leads to good works as Sanders claims, but quite the opposite. “With reference to 2 Baruch, it would be more accurate to say not simply that God bestows mercy on the righteous, but that God has mercy on the righteous because of their good works.” (Justification and Variegate Nomism Volume 1 pg. 182)
It is worthy of note that there are a couple major figures within the period that Sanders does not extensively analyze: Josephus and Philo. Philo, Sanders does discuss to an extent, though not in my opinion as much as is deserved. Sanders simply concludes that Philo must held to covenantal nomism. It is understandable why Sanders would not use Philo as representative of Judaism simply because Philo’s ideas come from Greek philosophy. However it is unlikely that Philo was the alone in his Jewish/Platonic syncretism. In a Hellenized world, as first century Palestine was, there is bound to be some influence of Greek philosophy within ordinary religious life, at least in the minds of some. If this is the case, this type of Judaism does not fit Sanders categories. While Philo did have some idea of a national covenant, the importance lay, not on this covenant, but on the acquisition of virtue.
Josephus is surprisingly absent. Sanders utilizes him for historical purposes but never once seeks to analyze his theology. Josephus does see that there is a special covenant with the Jews. God chose Moses to be the mediator of his covenant rather than Pharaoh. As Spilsbury explains, “this trust gives the Jews privileged access to God’s favor, but only to the extent that they obey the law faithfully.” (ibid pg. 259) This is not to say that Josephus’ depiction of God had nothing to say of grace, or that God required complete perfectionism, but that God’s blessing to a man still did to some extent depend on obedience to the Torah.
These and several other examples prove that Sanders’ treatment of Judaism is lacking. It is not so much that Sanders was completely wrong in his evaluation, but that he went too far than was necessary. Scholarship of the second temple period had often been sloppy and too simplistic. Sanders proves sufficiently that there certainly is more to the picture than mere Pelagianism. That does not mean, however, that this grace centered approach to Judaism was universal. It is not right to speak of a universal “Judaism”, but of “Judaisms” in the second temple period.
Even if it were sufficiently proven that Sanders thesis was correct, would this negate a “Lutheran” interpretation of Paul? I do not think so. A Andrew Das argues that in Judaism, there was a place for forgiveness through the sacrificial system. However, without this system, Judaism became inherently legalistic. Paul, when coming to the realization that Jesus was the messiah, saw that his death negated all other sacrifices as atoning. Therefore, Paul saw only a legalistic system left in Judaism. Das supports his thesis by showing that when the temple was destroyed, this type of legalism predominated such as in 4 Ezra and Josephus. It also seems that the system of covenantal nomism itself does not negate legalism. If one is in the covenant from birth, and must remain in the covenant by works, can this not also become a legalistic system? Who is to say that entrance into the covenant constitutes salvation rather than one’s eschatological vindication? Martin Luther in the 16th century was not fighting against a system which denied grace altogether. The medieval church believed that one was in the church by baptism, thus not by ones own choice, and remained in this state of grace through keeping with penance. In all the effort to separate Paul’s situation from Luther’s, similarities between the two basic soteriological systems have become even more apparent.
The crucial exegetical points argued by Stendhal, Sanders, Dunn, and Wright have been contested by several New Testament scholars of varying backgrounds. Righteousness has been defined as God’s ‘covenant faithfulness’ by New Perspective proponents. Mark Seifrid analyzes the Old Testament background of righteousness, showing that it does not often appear in covenantal contexts. Though the word ‘righteousness’ is used 524 times, and ‘covenant’ 283 times, “in only seven passages do the terms come into any significant semantic contact.”(ibid pg. 423) God’s righteousness cannot be so narrowly defined. It is essentially a creational category. It signifies God’s justice and vindication, not necessarily though possibly connected to covenant. God is often seen as righteous in his acts when dealing with the gentile nations, with whom he had no special covenant. His righteousness vindicates and punishes.
So what does Paul mean when he argues that justification is not by works of the law but by faith? Are these works boundary markers, or legalistic attempts to earn salvation? It seems that Paul is arguing against both conceptions. The law is opposed to the gospel because it requires works, whereas the gospel requires faith. It also opposes the gospel because it was given in some sense to Jews alone while the gospel is universal in scope. Paul makes this contrast clear when he states in Galatians 3:18 that the law does not rest upon faith. Law and faith are contradictory messages. One requires works, whereas the other accepts that one can do no works. Paul does not say here that a distortion of the law does not rest on faith but the law itself. The argument of Romans 4 contrasts one who tries to earn and one who does not work. Clearly the one who does not work is the one who does not try to earn his wages, but accepts the reward as a gift. The definition of law as a mere boundary marker simply does not fit the argument. The gospel is opposed to all kinds of boasting, whether it is in one’s meritorious deeds or in one’s nationality, or in one’s own wisdom. Is it not probable that Paul was arguing against all of these conceptions at once? Anything that puts one’s trust into something that is not God’s vindication in Christ is opposed to the gospel.
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