Monday, December 14, 2009

An Introduction to the Old Testament - Introduction

Dillard, Raymond B. & Longman, Tremper III. "Introduction."  An Introduction to the Old Testament.  Grand Rapids: Zondervan. 1994.  17-36.

Introductions to the Bible or the Old or New Testament are very common, being written fairly constantly since the Reformation, though not before then. This introduction is theologically evangelical and self-consciously conservative.  It purposely discusses the various views of liberalism which are contradictory to the conservative evangelical stand.

In the scope of the book we will see a special introduction book by book, reflecting on theological concepts specific to the book.  Because of the amount of material to be covered in the text it only hits the high points in scholarship.

Major topics of each chapter include the historical background of the book of the Bible, a literary analysis of the book, and a summary of the theological message. Each chapter has a section on the New Testament view of the Old Testament book.

Within the introduction there is a lengthy explanation of the authors' overall philosophy of history.  There is also an introduction to the basic categories typically found within literary analysis.

Tuesday, December 8, 2009

Agricola Urbanus - Problems of a Cash Society

We realize that money is a useful tool.  But there are some problems inherent in depending exclusively on a cash economy.  I'd like to list and illustrate four of those drawbacks.

1) Cash flow from employment and manufacture may be irregular.  Just about everyone knows someone who is unemployed.  Most of us have had periods of unemployment, though hopefully brief ones.  They are unsettling.  Our employment is a tenuous thing.  Are we ready to go without a job if need be?  An assumption that the paycheck will arrive regularly and become bigger year after year is not necessarily grounded in reality.

2) Everyone who produces something for sale wants to make a profit.  When you buy something you provide the profit.  This is good and right.  This is how all of us actually make our money.  What we do is worth more to someone else than what we think it costs us.  Yet it is something to remember when we are on the purchasing end as well as when we are on the production end.

3) The more people who work with products the more we pay.  If the product has been through multiple levels of resale before it reaches our shopping cart we may pay many times the actual cost of the materials and original labor.  It may have been transported multiple times, possibly across multiple national borders.  It's been packed, unpacked, counted, put on shelves, cleaned, any number of operations.  See point #2 above and do the math yourself.

4) Taxes and other government fees currently consume about 50% of a person's total earnings.  This means if you buy a $10 product you need to earn more like $20.  This in itself is daunting.

What's the bottom line?  Buy what you need, make it last, use it up, wear it out, and if you don't need it, do without.  If you can produce what you need yourself it may save you a surprising amount of money.  Simplicity has some serious financial benefits.

Dave Spotts
blogging at and

Tuesday, December 1, 2009

An Introduction to the Old Testament

I've wrapped up a long time spent writing summaries of articles in All Theology is Christology.  Now it's time to turn my attention to some of the preseminary studies.  If I'm going to ask people to pray for and encourage our family in this time, they may as well get some of the benefit of the reading I do.  I'll put the titles on these posts as "An Introduction to the Old Testament" followed by the name of the chapter of the book I read, which is normally the name of a book of the Bible.  The book I managed to dig out of a CTSFW bookstore stock list happens to be one given to me as a Christmas present many years ago by pastor Bob Jones of Grace Fellowship Church in Hurricane, WV.  He's now on faculty at SEBTS in Wake Forest, NC.  The text is by Raymond B. Dillard and Tremper Longman III, entitled An Introduction to the Old Testament.  Publication date 1994, Grand Rapids: Zondervan.  

There are lots of chapters.  This is going to take a while.  But I'll make sure the summaries have good post titles and can be easily distinguished from the Agricola Urbanus and any other routine updates.

Dave Spotts
blogging at and

Monday, November 30, 2009

Agricola Urbanus - Benefits of a Cash Society

Since the "Urban Agrarian" is quite thoroughly taken, and since saying things in Latin always seems intelligent, we'll just be "Agricola Urbanus."  There we go.

People in the self-sufficiency movement often seem to want to bail out of a cash based society altogether.  I want to start my series of posts by arguing against that.  There are some features of a cash society which are wonderful.

A cash society can give you relatively long-term security.  Crops which are preserved only last so long.  You can grow heirloom plants and harvest the seeds to replant, but the crops stop when you are no longer able to work.  What do you do when you are no longer able to cut your own firewood, when the children have moved across the continent, when you just don't think you can spend the hours it takes on a daily basis to care for your little cottage farm?  This is a time when having money is very useful.  

Income you can save and invest will prove useful at some point in the future.  Almost all of us will grow old and find ourselves less capable of carrying on our daily work.  As one elderly person put it to me a few years ago, "I can still do a good day's work but it takes two days to do it."  Money which is invested wisely doesn't grow old and tired.  It just keeps on doing its job, whether it is in the stock market, a mutual fund, an IRA, or some sort of hard investment like precious metals or land. 

Investments and cash are also obviously portable.  What if you grow tired of those cold winters in Minnesota and decide to move to Alabama in your old age?  Of course you can start over there, but if you have adequate investments you simply sell your things, move, and transfer your bank account or access it via the Internet or phone.  You can use the money you earn in this country anywhere in the world.  It's a wonderfully portable resource.

This portability makes for ease of charitable giving as well.  I heard recently of a project in which Sunday school classes provided pastors in a third world country with cows, one per pastor.  You don't have to be a farmer in Wisconsin to provide milk, meat, and an animal to help plow up a garden to someone in Nigeria.  In fact, you would find it very very expensive to export a cow to the Nigerian pastor you wish to support.  But you can provide him with the money to go to the livestock market and purchase an animal that will help him provide for the needs of his family.  Money is a wonderful way of engaging in charitable causes both locally and around the world.

Does the cash economy have some drawbacks?  Sure.  We'll hit on some of those in future posts.  But money is a good and powerful tool.  It has its place.  We don't want to depend on it exclusively but we have biblical freedom to put it to work for us.  So, agricolae urbani, don't be afraid to have money around.  You'll find it useful on many levels.  At the same time, realize that when we depend on just one type of resource we are asking for trouble.  When that resource fails us, whether it be our one cash crop, our one job, our investment portfolio that isn't adequately diversified, our national currency, our health, or our ingenuity, we will suffer.  And every earthly resource we have will fail us at some time.  Good stewardship includes having a wide array of resources, all of which can work together to help us love God by serving our neighbor.

Dave Spotts
blogging at and

Saturday, November 28, 2009

The Future of Tolerance: In Honor of David Scaer

Hinlicky, Paul R. "The Future of Tolerance: In Honor of David Scaer." All Theology Is Christology: Essays in Honor of David P. Scaer. Fort Wayne, IN: Concordia Theological Seminary Press.  2000.  375-389.

What is tolerance?  Does it consist of limits or of freedom?  Who defines what is and is not tolerance, as well as what is and is not tolerated?  Modern liberalism has the State furnishing what free people want but not imposting restrictions on the people within the state.  It expects  that people, who are considered good, will act in a noble manner and will all agree on what is desirable in a free society.  

On the contrary, a biblical faith doesn't really distinguish between necessity and freedom.  We do what is necessary, including sin.  We sin because we are sinners, acting out of that necessity.  We do not become sinners because of our sin.  Because we are in conflict and sin, providing us with means to sin may simply intensify the conflict.  Hence it may well not be a good idea for the state to furnish people with what they want.

Hinlicky suggests that modern liberalism breaks down because the State needs to use coercive power when it finds people do not agree on what is good and desirable.  The State then becomes an oppressive force.  Where is our society headed?  Hinlicky would suggest that continuing to allow the secular authorities to define tolerance will bring threats upon the Church.   It is wise that the Church should respond by seeking active dialog about all sorts of social issues within the conflicts we currently have. 

What do you think?  Is it the job of the Church to provide an alternative voice to an increasingly coercive secular authority?  What does salt and light actually do?

Tuesday, November 24, 2009

Collecting Autographs: Missouri's Assumption of Princeton's Doctrine of the _Autographa_.

Rast, Lawrence R. Jr. & Knepper, Grant A. "Collecting Autographs: Missouri's Assumption of Princeton's Doctrine of the Autographa."   All Theology Is Christology: Essays in Honor of David P. Scaer. Fort Wayne, IN: Concordia Theological Seminary Press.  2000.  349-373.

Rast and Knepper suggest in this article that early 20th century fundamentalism may be related to the LCMS view of inerrancy.  They suggest that fundamentalism in the early 20th century was essentially dispensational premillennialism with an addition of the Princeton view of the inerrancy of Scripture.  

What is the Princeton view of the inerrancy of Scripture?  Where did it come from?  As with many theological points of view found in Calvinist seminaries, according to the people who hold to the Princeton view of the inerrancy of Scripture, it is an unbiased interpretation of Calvin's views on the matter.  Yet there are some changes that can be tracked from the time of the Reformation to the start of the 20th century.

Princeton was formed in 1812 for graduate theological education.  The institution has a tremendous history of professors who are writing scholars, as well as graduates who go on to teach and write extensively.  During the 19th century, A.A. Hodge and B.B. Warfield first insisted on an inerrancy of the manuscripts of the Bible rather than an inerrancy of the current revelation found in extant copies of the Scripture.  This was held as a reaction to textual criticism which was rising to prominence at the time.  It would seem the statements to this effect articulated most clearly in 1879 by Hodge (though not in a similar work in 1860) had to do with protecting the collection of facts found in the Bible, as opposed to an older historic view of protecting the divine power of God's Word and revelation.  

Rast and Knepper suggest that this view of inerrancy is a departure from historic belief in a God who has revealed himself primarily through his living Word, Jesus Christ, and who has protected the essential facts in the Bible.  The historic view of Scripture is more concerned with an understanding of the power of God being present in the proclaimed and enacted Word of God.  Scripture is inerrant in a plenary way, not necessarily verbally inspired.  Scripture is God's powerful and effective revelation.  Yet in the early 20th century the LCMS began adopting and articulating a view which was consistent with the Princeton view, effectively lowering their historical view of the power of God as revealed in Scripture.

As a philologist I found this an interesting premise.  Do we really think of Jesus as the Word of God?  When the New Testament refers to the Word, does it refer to the power of Jesus?  When something is done in Jesus' name, is the proclamation of Jesus' name something with performative effect?  Those ideas turn my Enlightenment era thinking on its head.  But it may be exactly what is right to do.  What do we tink?  Is the concern with the facts and figures, with the power of God, or both?

Dave Spotts
blogging at and

Sunday, November 22, 2009

The Urban Agrarian - Coming Posts

Disclaimer: I have a bad record of posting and maintaining a blog.  Sporadic, hastily written, and only partially considered posts will remain par for the course.

If I'm going to make some posts that seem to fit a series I should define the series.  What's an urban agrarian?  Let's consider that by dealing with the two words in turn.  When I speak of "urban" I really don't mean "living in a concrete jungle."  Most people in towns and cities don't live that way.  But likewise, most people in our society don't live in places with miles and miles of wide open spaces around them.  I've been thinking about the way someone who lives in a town or city but with at least some yard space can be an agrarian.  Obviously, the more ground you have and the less regulations you face about your use of that ground, the more you can do with it.  How about the term "agrarian?"  Unlike some people who want to be sure they grow everything that they eat, drink, bathe with, or wear, I would define an agrarian as anyone who wants to grow something that is useful.  This can apply to the person who decides to make a 4x4x2 foot patio garden on the balcony of the apartment building so as to grow herbs and a few tomato plants.  It can apply to the person who decides to turn the back yard into a vegetable garden sufficient to feed the whole family.  It can apply to the person who is bold enough to find out it's legal to keep a few exotic chickens and goats as pets that actually provide milk, eggs and meat.  You name it.  Want to grow something useful?  You're an agrarian.

Is the name "urban agrarian" taken?  Probably so.  But I also thought it up in my little, little head, so I'm going to use it.  If anyone notices and complains then more people will read my blog and that other person's blog.  Hopefully, though, the above points will illustrate sufficiently that I am not expert.  I just happen to be someone who thinks it would be a good bit of stewardship to put some plants to use for my family.

Thursday, November 19, 2009

Seminary Plan Update

The seminary plans continue.  It looks now as if I'll have a projected start in the 2011-12 school year.  We're now looking most seriously at Concordia - Fort Wayne.  

Before registering for courses at Concordia Seminary I want to work through some prerequisite courses.  So instead of posting on the blog lately I've found myself watching a video course I picked up at iTunesU from the St. Louis campus.  I'll post some summary notes as I move through the courses.  For the moment I haven't been posting as I was distracted and off schedule.  But I'll try to write things up to let readers learn from what I'm studying.

What are the prerequisites?  Before registration I have to pass muster in five areas: Old Testament, New Testament, basic doctrine, Greek and Hebrew.  I'll be viewing some video courses and doing some reading for each of those, though probably hardly any reading for Greek.  I do plan to watch the videos, mostly out of professional interest.

In the meantime we need to locate and purchase a house in Fort Wayne where we can live simply and inexpensively.  Some of those simple and inexpensive living musings will show up in a series of posts I plan to write using a header of the Urban Agrarian.  I hope those posts will be helpful and sometimes humorous.

Thursday, October 29, 2009

The scales tip toward Fort Wayne again

As I continue looking at the different seminaries and communities, the scales are tipping back toward Fort Wayne.  This is one of those decisions that is not based on scholarship, quality of the seminary, or anything like that.  Call me unspiritual, but here's what I'm seeing.

The St. Louis area is relatively expensive for living, particularly housing.  Though there are married student apartments on the seminary campus, and those are a good deal, there are some problems inherent in living there.  First and foremost, it requires selling our current house at just the right time.  That's a pretty risky endeavor in the best of times, and especially risky when the real estate market is not precisely a seller's market.

I also see that the tuition in St. Louis can add up to about three thousand dollars a year more than in Fort Wayne.  If I knew a substantial difference in the quality of training in St. Louis as opposed to Fort Wayne, this would be a pretty minor factor.  Yet my strong suspicion is that the difference is primarily related to the cost of living, how much the different seminaries have to pay their faculty and staff, and the size of the endowment funds.  Both faculties seem to be outstanding.

While we were interested in an agrarian type of property, maybe it isn't time yet.  So we're back to looking at and thinking about a house that we can afford to purchase in Fort Wayne.  Are we open to St. Louis as well?  Yes, but in Fort Wayne we can find a house we can afford probably within a 10-15 minute drive of the seminary.  We are even likely to find a place with a big enough yard we can have more of a garden than we have in Huntington.  A step in the right long-term direction.  I just don't expect that to happen in St. Louis.  I've seen the area where the seminary is located.  I've sat in the traffic near the seminary.

Keep praying for us and encouraging us.  We're in need, that's for sure.

Dave Spotts
blogging at and

Sunday, October 25, 2009

So, Seminary you say?

Log entry - I'm not cool enough to have a Stardate or anything like that.

As I've been looking around on this voyage, trying to chart a good course, I come back again and again to a desire to serve Christ in pastoral ministry.   

Why pastoral ministry?  Pastors are in short supply.  They are also critical to the life of the Church.  A well-trained pastor, called by God and recognized by the local church, serves in ways others simply can't.  This is the person who is particularly prepared to help people see their lives and struggles in light of Christ's finished work on the cross.  He is preparing the saints to carry tis understanding of their lives in light of Christ to the rest of the world.  I said that pastors are in short supply.  That may seem incorrect, at least in this particular corner of the Bible Belt.  So let me tweak the statement by observing that genuine deeply confessional Christian pastors are few and far between.  We've got plenty of people who want the Church to be engineered in a way that seems wise to modern man.  We don't have so many people who want the Church to stand in stark contrast to our world's ideas of success, as it did two thousand years ago.  This situation will get worse, I think.  America's political climate seems increasingly hostile to the historic Christian faith.  We are becoming a progressive and liberal society, whatever that is.  As we pattern ourselves after more socialistic countries we seem to be moving toward a mindset which has little toleration for the exclusive claims of Christianity.  As that trend continues we will see fewer and fewer of those deeply confessional Christian pastors in our churches and communities.

So why me?  Why should I end up in pastoral ministry?  There is need, yes, but there's need for all sorts of other people as well, including in the field I've engaged in for the past fifteen years.  Is it a good idea to try to teach an old dog like me any new tricks?  Is this some sort of new desire?  The fact is, I have had a desire to participate in pastoral ministry since about 1983.  I've put that desire away again and again over the years.  In the past several years I've found that I have an increasing desire and vigor when I am teaching my advanced Greek classes which use the New Testament texts.  I see situations where believing, church-going students don't seem to be very grounded in their faith.  This concerns me.  My desire is to bring them the answers they need, to feed them with the power of the Gospel for the challenges they will face.  That seems a lot more important to me at many times than helping students know what tense a verb is.  But back to that thing about teaching an old dog new tricks.  Should someone of my age think about a second career?  I think I'm still young enough to have another career.  After all, who retires any more?  If I'm ordained by about age 50, I may have up to 25-30 years of active, productive ministry.  People of all ages need pastoral care.  And it's not like the pastor isn't doing something that I've been doing all along.  He is working with the words of Scripture and with people.  That's awfully similar to teaching foreign languages to people.

So what's it going to take for me to do this?  Of course, this is an ongoing voyage, so there will be more details later.  I'm working on some of the nitty gritty now, but find that seminary offices aren't open 24/7.  But here's some of what it will take to do this.  First, lots of people praying and encouraging.  Drop notes and responses on the blog or off it.  While you're praying for me, pray for your own pastor and people you know from your church who might someday serve in pastoral ministry as well.  Second, this will take four years or more of really hard work.  I'm not afraid of hard work, though I seem to work more slowly than I did some years ago.  But maybe I work smarter than I used to.  But hitting the books while working will be a challenge, no doubt.  Third, this will take some serious changes in circumstances.  I think of three "d" words.  We'll be departing from where we are now living.  There's no seminary within commuting distance.  We'll be downsizing.  It looks like there may be some good options for affordable on-campus housing at one of the two seminaries I'm considering.  But they are cramped quarters.  So is whatever we can afford to live in cheaply anywhere.  The third "d" is "deprivation."  There will be things we are used to having that we can't afford.  There will be times when I can't do things that I've been accustomed to doing because of financial and time constraints.  I don't picture this as being a huge factor in our lives.  We don't have a lavish lifestyle now, but I know there will be some of it going on.  The last thing it's going to take to do this is quite frankly finances.  As I've become an old dog I have learned some things, especially that indebtedness is a really difficult thing to get over.  We do not wish to have student loans.  It's simply something which is off the table for our discussions about how to do seminary.  I won't be able to work as much as I do now.  While we will be cutting some living expenses, we'll be adding tuition and fees, meaning we'll need as much money or maybe more than we use now.  So we'll be searching for all the scholarships, grants, and discounts we can find.  I'll also probably ask people to help out financially if they can and if they wish to.  This is not something I'll look forward to doing.  Yet I know there are times when we appreciate the opportunity to have a hand in enabling someone to do something for the good of the Church and our society.  So I'll be naming dollar amounts needed at some point in the future.

So when do we depart?  Where are we going?  The two questions are actually in reverse order.  We need to figure out for certain where we are going first.  The two seminaries I'm looking at are both called Concordia Theological Seminary.  One is in Fort Wayne, Indiana, while the other is in Saint Louis, Missouri.  The Saint Louis seminary is a little more expensive but has on-campus housing which would be very inexpensive and convenient, probably making up all the cost differential.  But both are in the running.  When does this happen?  I'm not sure just now if we are looking at the summer of 2010 or summer of 2011.  It depends on how admissions details sort out.

Meanwhile, we've continued to keep our eyes open for a dream property to move to, but it seems those dream properties don't respond well when we open our eyes to look at them.  We're up in the air for now, but will keep you posted on the charting of our voyage.

From the Ohio River valley in Huntington, WV, logging out for now.

Saturday, October 24, 2009

Seminary Thoughts

As I look at long-term goals, it seems best at present to pursue any seminary training I'll ever get before pushing toward a more agrarian lifestyle which depends on the cash economy less.  Seminaries have a way of eating up a lot of your time and making you move to do little things like vicarage assignments.

I've been thinking more seriously about Concordia in St. Louis as opposed to Concordia in Fort Wayne.  St. Louis has an on-campus housing option for married students.  That may be the way to go.  Then again, maybe not.  Prayers are welcome, as always.

Either seminary will expect me to have a knowledge base in Old Testament, New Testament, basic theology, Greek, and Hebrew before they would admit me as a full seminarian.  I can deal with all but Hebrew.  Time to get cracking, I guess.

Tuesday, October 20, 2009

Ship's School - Readin', Writin', Rowin'

I recently read an article about President Roosevelt - no, not the one responsible for the New Deal, the one who was the Real Deal.  Apparently Roosevelt was a voracious reader, often reading multiple books in a single day.  He was known and appreciated by many of the dignitaries of other countries for his in-depth understanding of such a wide variety of topics.  It made me think about the fact that I used to speed-read quite well myself.  Not that I have aspirations to the presidency or anything like that, but I'd like to put some of those skills I slaved away learning to more use.

I realize that one of my weaknesses in reading has always been that I forget what I have read.  It doesn't seem to matter if I comprehend it well.  I then don't remember what I comprehended so it doesn't seem to do much good.  As I practice my reading more rigorously I think I'll work on making brief organized outline-type notes of what I read.  Then writing up a more understandable but brief summary will serve to help me seal content into my mind.

What's the goal?  Maybe I can communicate more and better about what I learn.  Maybe I can also have more time for other activities if I don't have quite as many books calling me and making me feel guilty.  So I'll try to speed up my reading a bit, organize my writing more, and have time left over to go rowing (if I want).

Sunday, October 18, 2009

Sacrament vs. Sacrifice

I participated in a brief and (I hope) gentle discussion on a forum about different views of baptism.  Then this morning I saw a quote from the Apology of the Augsburg Confession XXIV(XII) 17-19 in Treasury of Daily Prayer.  Here we go.

"Theologians are rightly familiar with distinguishing between a Sacrament and a sacrifice.  Therefore, let them be subdivided into either a ceremony or a sacred work.  A Sacrament is a ceremony or work in which God presents to us what the promise of the ceremony offers.  Baptism is not a work that we offer to God.  It is a work in which God baptizes us.  In other words, a minister baptizes us on God's behalf.  God here offers and presents the forgiveness of sins, and so forth, according to the promise "Whoever believes and is baptized will be saved" (Mark 16:16).  A sacrifice, on the contrary, is a ceremony or work that we give to God in order to provide Him honor.
"Furthermore, there are two kinds of sacrifice and no more.  One is the atoning sacrifice, that is, a work that makes satisfaction for guilt and punishment.  It reconciles God, or reconciles His wrath and merits the forgiveness of sins for others.  The other kind is the eucharistic sacrifice, which does not merit the forgiveness of sins or reconciliation.  It is practiced by those who have been reconciled, so that we may give thanks or return gratitude for the forgiveness of sins that has been received, or for other benefits received."

So here, baptism is God's work and actually delivers something.  None of us can fully understand how God can do that.  It's yet another of those things we have to accept by faith.

If I were to make an assertion like what I just typed above I would be mocked by many people.  "What do you mean, baptism is God's work?  Obviously it's man's work."  Does it work better when someone from the 16th century says it?

Dave Spotts
blogging at and

Saturday, October 10, 2009

Vaguely Confessional Musings

I had an encounter today with some building materials I've got stored in the garage.  There were some pieces of lumber, scraps of pipe and pipe wrap, and a variety of other items which had become disorganized.  As I was shifting them here and there, trying to make some order out of chaos, I started thinking about what it means to be a confessional Christian.  And since it seems there's at least some modicum of order made in the chaos of my garage, at least for now, I thought I'd write down some of those thoughts.

When we look at our lives we see that we have no stability and hope in ourselves.  Yet we would like to have that stability and hope.  We would like to have everything assembled and orderly.  This is what the confessions do.  They gather the biblical thoughts, the emotions, the desires we have to serve our Lord, and they gather them into a coherent building.  My life without a confessional framework is like the pieces of lumber and the nails and screws stored in my garage.  It's got a good deal of potential.  But it isn't assembled in an orderly way.  A view of Christianity that is orderly, confessional, historical, takes those building materials and assembles them into something that makes sense, that will stand the weather, that provides shelter, that will last.

Tuesday, October 6, 2009

Time for Graduate School?

Last time I was in graduate school I managed to get a Christmas present I have cherished for quite a while. Faced with those cold days and nights in the library, it seemed the right thing to have would be a nice cardigan sweater that could be comfortable, not show dirt too much, and could hang out with me in the library.  Oddly enough, especially in the summer it's nice to have a library sweater. 

Something amazing has happened.  My blue cardigan sweater, which I wore through my MA in Greek and have used through 14 years of teaching classes is actually starting to show wear!  It's only in its 19th year.  But the collar band is starting to come loose.  It's frayed in a few places.  There's a missing button which I haven't been able to find.  

I guess I need to find a way to go to graduate school before this sweater is reduced to rags.  It just seems appropriate, doesn't it?  You go to graduate school, you get a sweater.  Right. In the meantime I'll keep wearing the sweater but I might not wear it out of the office as much as I used to.  Then again, maybe I'll keep wearing it everywhere.  After all, there's a recession on.  I wonder  if I can find another at the Goodwill store?

Dave Spotts
blogging at and

Tuesday, September 29, 2009

Evangelicals and the Bible in the Middle Ages

MacKenzie, Cameron.  "Evangelicals and the Bible in the Middle Ages."  All Theology Is Christology: Essays in Honor of David P. Scaer. Fort Wayne, IN: Concordia Theological Seminary Press.  2000.  329-348.

What were the arguments for and against the Lollards and their support of Wycliffe and his movement to bring the Bible into a new English translation?  The Oxford Constitutions condemn not only the version of the Bible produced by Wycliffe and his followers, but they challenge the idea that it is wise to translate Scriptures into a different language.

It appears that the chief arguments from both sides were that the Bible contains the words of life, that it should be learned and believed, and that it reveals what we need for salvation.   However, the followers of Wycliffe argued that the Bible should be available in everybody's native language so that each individual could consider it from personal reading and judge for himself.  The argument advanced against making a translation into the vernacular is to protect from an individualization of interpretation, misinterpretation, and the view of salvation that is self-mediated rather than delivered through the Church as God's administrator of grace.  So we can see that the same arguments cut both ways in this dispute.  There was a second argument put forth, indicating that because of the inferiority of the English language and its limited ability to articulate important doctrines it was impossible to translate the Scripture adequately.

The followers of Wycliffe apparently moved to a very populist argument, basically saying that anyone who was a supporter of the Church would be acting out of greed for power, protecting himself rather than bringing the true Gospel to people.  Therefore salvation should take on this character of being mediated through the individual rather than through the Church.  Likewise, in pastors, piety was exalted above purity of doctrine or understanding of Scripture.  From this point of view, it would be appropriate to start a new movement, making the Scriptures as broadly available as possible in the vernacular, regardless of the room for misinterpretation.

The followers of the Church apparently stood with their traditional views and assumed they could stop any objections.

Obviously, the idea of the vernacular has won out.  What are the consequences?  Do we need to look any farther than the modern English paraphrases of the Bible which make serious doctrinal inquiry and understanding next to impossible?  How about the tendency of modern evangelicals to ordain themselves to ministry with little or no training but a commitment to piety?  Looking at it from about 600 years later, what do we think of the outcome?

Friday, September 25, 2009

Origen and the Canon of Scripture

Gard, Daniel L.  "Origen and the Canon of Scripture."  All Theology Is Christology: Essays in Honor of David P. Scaer. Fort Wayne, IN: Concordia Theological Seminary Press.  2000.  313-327.

Often when Christians look for the earliest evidence of canonicity they look to Origen, as he made many statements about what was reliable and unreliable in the literature of the earliest Christians.  The difficulty, says Gard, is that Origen did not, in fact, provide us with a comprehensive list of what books were reliable.  He did compare Christian versions of the Old Testament with the Hebrew canon and generally assert that in discussions of faith, Christians should restrict themselves to those books which were accepted by the Jews.  However, especially in writings which came from the Christian period, Origen was indecisive at best.  At different times in his writing career he alternatively accepted and rejected 1 Clement, the Shepherd fo Hermas, and various other texts.

Origen did articulate a principle which has become important to us.  He and many others recognized Hebrews as part of Scripture though he recognized it was not written by Paul  He therefore managed to define apostolicity in writing of the New Testament as being consistent with the doctrine and teachings of the apostles.  Recognizing that Hebrews has a distinctive Pauline flavor, though we do not know who wrote it, it is nonetheless acceptable.  This view also relieves the burden that the author must be one of the Twelve or Paul.  Yet it defends the necessity of Scripture having one message, that message of Christ as delivered to and through the apostles.

This article has an interesting mixture of citations in Greek and in Latin, some translated, some not.

Thursday, September 24, 2009

Johann Augustus Wilhelm Neander: Historical Objectivity and the "Religious" Element of Church History and the History of Doctrine

Muller, Richard A. "Johann Augustus Wilhelm Neander: Historical Objectivity and the 'Religious' Element of Church History and the History of Doctrine."  All Theology Is Christology: Essays in Honor of David P. Scaer. Fort Wayne, IN: Concordia Theological Seminary Press.  2000.  291-312.

Muller gives an intriguing introduction to the work and life of Neander.  Neander is called "the father of modern church history."  What gave him a title like that?  His approach to church history managed to combine a treatment of major themes of a particular time in history and a discussion of specific individuals during that time in history.  This made for a history which showed the variegations in doctrine and practice in any period of church history, while still tracking major themes and concepts.  This approach stood in stark contrast to other church historians of his time and before.  Another feature of Neander's work that Muller draws out is his insightful personalization of historical interpretation.  He tells why a development in the history of a doctrine has importance to the individual believer in Christ.  This also was not the tendency of his age.

The article makes me more interested in reading Neander's works and works about him.  Any opinions?

Dave Spotts
blogging at and

Tuesday, September 22, 2009

Preparing to Cast Off!



Disputatio: A Needed String to Theology's Bow?

Stephenson, John R. "Disputatio: A Needed String to Theology's Bow?"  All Theology Is Christology: Essays in Honor of David P. Scaer. Fort Wayne, IN: Concordia Theological Seminary Press.  2000.  277-289.

Put quite simply, in this brief article Stephenson points out the decline of theological rigor and disputation in recent years within Christianity.  While we seem willing to hammer out doctrinal stands within the boundaries of our own particular Christian community, when different groups of Christians get together they tend to articulate their points of view but then decide they can get along together regardless of the differences.  

Stephenson observes that it takes a particularly courageous theologian to hold the line on theological distinctives.   It is difficult but necessary to follow the pattern of our ancestors in Christ who would be specific about the disputes we have, would attack doctrines which were not biblical, and would strive for accuracy in biblical interpretation.  To do otherwise is to fall pray to some sort of wishy-washy theological mumbo-jumbo.  

Notice that we also see this watering down of discourse and disputation within political contexts.  Issues are less important than personalities.  Truth is less important than a cultural attitude.

Well, we wouldn't want to make anyone uncomfortable by observing that the ship is sinking, that we are in shark-infested waters hundreds of miles from land, that the water temperature will bring on hypothermia and death rather quickly, or that there are no lifeboats aboard.  Better mix up some margaritas instead.

Dave Spotts
blogging at and

Sunday, September 20, 2009

A Wedding Address

Heard on August 8, on the occasion of Lizzie and Justin's wedding. 
I am not sure what kind of sermon you wanted, girl friend. I am standing in front of Reverends from the Presbyterian, Baptist, Lutheran and Free Someone may be disappointed. I will try the "shotgun" approach. I hope at least one of them is satisfied. It didn't help for you to say in your thank you card that you are looking forward to hearing this sermon. the pressure is on. We worship a serious God. He is no-nonsense He is serious about His parties. When he throws one, he makes sure everything is perfect. The lamps are lit and full of oil, the correct garments are worn,the table is set, the wine is plentiful, and everyone there is : well , everyone there is undeserving. and there is joy. The Shepherd and the sheep, the lost coin, the Prodigal Son, all end in parties, and there is joy. As C.S. Lewis put it "Joy is the serious business of heaven." Did you ever notice how many parties in the New Testament signifying salvation are wedding parties? God is a serious God. We all know about the parables of Jesus as he taught. The parable of the sower, the weeds, the sheep and the goats, but what about those parables that were acted out? God is serious about his acted out parables These are the things God taught us as visionary or as actions of others that told us a story or taught us a lesson. Moses struck the rock in the desert twice and was denied the promised land until the transfiguration. God would strike the High Priest dead if the letter of his law was not followed on the precise day of atonement, He had to have the correct clothing, the correct bathing ritual, The sacrificial lamb had to be perfect. The scapegoat could never enter the camp again. When the wandering tribes of Israel camped the tent called the tabernacle where God dwelt was placed in the direct center of the camp. There was the sin of Achan, Joshua circling Jericho 7 times. The way the prophets acted toward Israel. And then of course, there is the the story of Hosea and his bride Gomer. Jesus himself did many acted out parables, such as the amazing circumstances of his birth,the fact that He pitched his tent or tabernacled with us or maybe, as the Cotton Patch Bible put it,He parked his mobile home next to mine, or better yet, as John phrased it with that amazing pronouncement "The Word became flesh and dwelt among us." How about the raising of Lazarus, the feeding of the five thousand, the cursing of the fig tree, the stilling of the sea, the triumphal entrance into Jerusalem, the walking on the water, the sacraments of the church? These were all acted out parables. However , he left one particular acted out parable unfinished. I think that acted out parable should be called the "Parable of Justin and Lizzie." This is the parable that is out there before the watching world. My wife once called me a model husband. To look that up in the dictionary you will see that a model is a small imitation of the real thing. That might be an insult to me, but it is an incredible thing when you consider the Apostle Paul's command that 'Husbands are to love your wives as Christ loved the church." Your relationship is a model of Christ's love for his people. You see, marriage has its roots in the dirt of creation. It isn't some kind of lofty ideal, or religious concept, or some romantic illusion. Marriage is grounded in the dust of our origin, our being male and female made in the image of God. Marriage is about sex and food and drink and house and home and bed and table and children and community. It embraces the fullness of who we are as human beings - the good, the bad, the ugly. Marriage is about sin and grace and forgiveness and faithfulness. Marriage is the picture or the model of the unconditional love of Christ for his people. You are a model of Christ's love when you chose one who is undeserving, or better yet when your mother thinks they are undeserving. You are a model of Christ's love when you give all you have to provide for your family. You are a model of Christ's love when you warm the car in the morning, make a midnight run to the store to buy a pacifier that was lost, make the coffee, clear the sink, take out the garbage, respect one another's rule on toothpaste and toilet paper. When you are ironing clothes for the uptempth time, changing that diaper, You are a model of Christ's love when at night and its been a very long and trying day, all of a sudden there is a back rub. You model Christ's love when you Lizzie take Justin, or Justin you take Lizzie and you love them without mercy or a severe mercy as C.S Lewis put it, speaking truth. You are a model of Christ's love when you make your intimacy so supreme with no holds barred. ( for you see, Christ knows no boundaries in his relationship to us) that is what we theologians call Grace. You are a model of Christ's love when you know your spouse doesn't merit forgiveness for that sin, any sin,the big ones, the small ones, or even the ones that stab you in the heart, but you seem to remember to forget them anyway. Just as He tells us , to paraphrase Jeremiah, " I will be their God and they will be my people and I will remember their sins no more". You are a model of Christ's love when the bills are due, tempers are high, fear is looming and yet you still rejoice in the fact that you have each other. And maybe that is all you have, but that is enough. You are a model when the romance cools a bit and you remember that Christ love is in that "He gave" . His love is not a feeling, but an action, an action of dying to self and giving to the other. You are a model when the gates of Hell assail and all you can do is stand, yet you stand together. God is a serious God. He is serious about you. He loves you (action) he forgives, but also forgets. God is a serious God God is serious about marraige. It is the fundamental parable of Christ passion. . He loves her to death on the cross. It's the picture of the Church's passion for Christ. The Church drops dead to her life and lives joined to her Groom, to Christ. The church is Christ's Bride, drawing her life from His wounded side as He slept in death on the cross. . It is a great mystery as Paul would say, it is a great thing hidden and now revealed, that husband and wife embracing one other are a sign of this passion of Christ and the Church. You too. In your married life together you are signs for the watching world of what the unconditional, passionate love of Christ for the world is all about. And once you've got Christ in the picture, I dare you . take a look through your Bibles and you'll see it all over the place. As one fellow put it, The sensuous Song of Solomon, which the rabbis kept in a brown paper wrapper until you were eighteen. Now there's the passion of the King for his Bride on their wedding day. How 'bout the prophet Isaiah who said in chapter 61 verse 10: : For he has clothed me with garments of salvation and arrayed me in a robe of righteousness, as a bridegroom adorns his head like a priest, and as a bride adorns herself with her jewels....As a young man marries a maiden, so will your sons marry you; as a briedgroom rejoices over his bride, so will your God rejoice over you. Then there is the wedding at Cana in Galilee, where Jesus did the first sign that revealed Him to be the creative/redemptive Word. There he changed 180 gallons of washing water into the finest wedding wine at a wedding party that was already three sheets to the wind. You see, God is serious about marriage. You have to understand, Your marraige is a cocktail hour to the great party. You are the pre show to the big show. Or to put it in concert terms, you are the warm up act or "Special Guest" to the starring act. What you see today and what we have witnessed is just a preview of the great picture at the end of the Bible . Lizzie, as you came down the isle you portrayed exactly what the Apostle John witnessed in that great scene . Rev 21:2 And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. This is where heaven is seen as a glorified city, risen Church , processing down the aisle like a bride, being wedded to her bridegroom Jesus and a marriage supper of food and drink that has no end. I recently heard a devotional by Ken Klause of the Lutheran Hour report the following story. "A week or so ago, when I was at the 92nd convention of the International Lutheran Laymen's League (the organization which sponsors these devotions), I came across an article in the Greensboro News & Record. The story told how Danielle Starr and Anthony Mohney were married for one whole day. For one day the couple became husband and wife. Then, on the second day, Anthony died of cancer. The story went on to tell how Anthony's hospice team had planned the wedding and how the businessmen of that wonderful North Carolina community had graciously given everything necessary for the couple to get hitched -- even the rings. The story spoke of how Danielle, who had been told Anthony would soon die of his illness, had assured him, saying, "I'd rather be married to you for one day, than not at all." My first reaction to that story was to cry. It was a beautiful human-interest story. My second reaction to the story was to ask a few questions: Why did they bother? Why did a jeweler give away some expensive rings? Why did the folks who catered the meal offer up their services? Why did the tux people not charge for the rental? Why bother to do any of this if you're sure one of the principals is going to die? These were questions that bothered me -- a lot. Turning from what this very special bride and groom had done, my thoughts went to the Savior. I asked many of the same questions about Him I had asked about the newlyweds. Why did Jesus come into this world? After all, He knew how things would end up. He knew a friend would betray Him; He knew He would be rejected; He knew He would be beaten, whipped, crowned with thorns, and nailed to the cross. Why did Jesus come if He knew He was going to die? The answer to why the bride and groom got married and to why Jesus entered this world is the same: they were in love. Danielle loved Anthony, and she was willing to suffer a great deal to be with him. The same is true for Jesus. So we could be with Him, Jesus was willing to live, suffer, and die for us. Now, because of what He did, we can be forgiven, saved, and with Him forever. Because of what Jesus did, the story of Danielle and Anthony isn't over. " Justin and Lizzie, I have a request for you . Years from now, when the wrinkles come, when the hair turns gray,- Lizzie, yours will turn from age, Justin, yours will come from teaching a wild eyed 16 year old girl how to drive a standard and parallel park. But when the children are grown and gone, maybe tending to their children and the only sounds you hear in your home are the past echoes of laughter on the walls; Then Justin, I want you to look to Lizzie and say "there is my bride".and Lizzie look to Justin and say, "there is my groom". You see it really isn't over. The best is still yet to come. As I said, God is serious about His parties. Father, thank you for the commitment of Justin to Lizzie. May it last for ever. When things get tough, remind them to run to you, when the times are good, remind them to run to you. Protect them and keep them. And as this world watches these two, may they witness the dance started before the foundation of the earth. And may the world always , always hear the laughter of the redeemed. In Christ's name, Amen 

Dave Spotts
blogging at and

Confusions in Law & Gospel: A Study in Prolegomena

Feuerhahn, Ronald R.  "Confusions in Law & Gospel: A Study in Prolegomena."  All Theology Is Christology: Essays in Honor of David P. Scaer. Fort Wayne, IN: Concordia Theological Seminary Press.  2000.  259-276.

Law and Gospel confused is possibly one of the most serious hindrances to a good understanding of Scripture.  We have seen this as an important error throughout Church history.  Feuerhahn lays it out in many of its different manifestations throughout history, detailing the salient features of each different misunderstanding.

There is an overall confusion between Law and Gospel.  We could observe that a small child could tell us that the Law is what we must do and the Gospel is what God does for us.  But it takes a very serious theologian to rightly and consistently distinguish the two.  We are bound in our sinful nature to understand and strive after Law.  We want to earn our way.  The Gospel is foolishness.

In the medieval period we see an emphasis on love arising.  The idea was that love was that which justifies.  The opponents to the Augsburg Confession said that "love is the keeping of the Law" (Tappert 127.147, cited in this article on p. 262).  But they also considered that the Law would bring justification.  In this guise, love is the Law, while faith is the Gospel.  The Roman church was asserting salvation by Law rather than Gospel.  They had fundamentally confused the two.

In the 16th Century we see confusion of Law and Gospel in Calvinism.  Feuerhahn asserts that Calvinism gives particular emphasis to Law, namely identifying it with sanctification, indicating that this is the appropriate starting point of theology.  For Luther, the starting point of theology is justification, identified with Gospel.  The Calvinist would see preaching of the Law as fundamental to our seeing our right role in society.  The Lutheran would see the preaching of the Gospel as fundamental to our seeing our right role in society.

Pietism arises rather quickly wherever a genuine grasp of the Gospel exists.  In pietism we typically see a confusion of justification and sanctification.  The heirs of the pietists - the Puritans, Methodists, and Pentecostals - shift from talking about the justification accomplished by Christ on the cross to the regeneration we experience as we believe.  In Pietism the two are separated, while historically they had always been considered synonymously.  This change results in a move to talking about an experiential regeneration which bears fruit, and that fruit ends up being justification.  Here again we have an example of being redeemed by the Law rather than the Gospel.

In the Enlightenment we see a confusion of authority.  This, like Pietism, continues to be a very common confusion.  The distinction drawn here is that of doctrine versus life.  The difficulty is frequently phrased in Latin terms.  On the one side there is an emphasis on the fides quae creditur - the "faith which is believed."  On the other side there is an emphasis on the fides quā creditur - the faith by which something is believed.  Historic Christianity has asserted that both a solid confession of faith must exist and that people need to have faith which believes on that confession.  The Enlightenment tended to make a dichotomy here.  This is where we get people saying that "doctrine divides."  When it is your own personal belief which is important, more important than the confession of faith which you and countless others hold, your salvation is ultimately dependent on your own works, your own understanding, your own concept of what it means to be a Christian.

In modern Ecumenism the same problem exists with fides quae and fides qua.  I find Feuerhahn's distinction between this and the enlightenment to be a bit unclear.  Yet he divides his survey to distinguish among the Enlightenment views, Ecumenical views, and a modern confusion between "external" and "internal" views of faith.  Yet it is not clear to me what the distinctions are which Feuerhahn considers important.

So what do you think?  Did he label it right?  

Dave Spotts
blogging at and

Saturday, September 19, 2009

The Laying on of Hands

Nagel, Norman. "The Laying on of Hands." All Theology Is Christology: Essays in Honor of David P. Scaer. Fort Wayne, IN: Concordia Theological Seminary Press.  2000.  243-257.

What is this anointing, this laying on of hands, we see in Scripture as God's servants are appointed to God's service?  Is it the hand that is important?  Does it matter where you put the hands?  

We see in the Old Testament the Lord uses his "hand" to make prophets, save Israel, make the heavens.  What is this hand of the Lord?  Is this the same way the Lord has people lay hands on people to anoint the to ministry?  What do we make of Jesus?  Nobody laid hands on Jesus to anoint him for ministry.  And he called and named his apostles.  He blew on them.  He did not lay his hands on them.

In the Book of Acts we see the apostles laying their hands on people who are appointed for certain tasks.  This has apparently become the norm in the early Church.  It happens over and over.  And when Paul instructs Timothy he reminds him of his receiving gifts through the laying on of hands.  He also commands him about laying hands on others.  It seems by this time there is not only an assumption that laying on of hands is important in appointing someone  ministry, but that it confers some sort of power or authority.

Nagel traces the custom of laying on of hands through Church history.  It is consistently used for ordination, and is consistently done by someone who has already been ordained.  There is not an idea of self-ordination in the historic Church.  And ordination almost always has included the laying on of hands.

Nagel asks if it is necessary that the laying on be of hands, whether it can be of other body parts, feet, fingers, maybe a hug.  Yet this is not the example our Lord has given us.  In Scripture we see a norm of the laying on of hands which seems to confer authority.  It places the recipient of the laid on hands in the special position of a pastor, elder, leader in Christ who is able to exercise the gifts of ministry.  This is something we should value.  It was important enough to the Holy Spirit that he gave us many clear examples of it.  

Friday, September 18, 2009

Viva Vox Evangelii: A Necessary Course Correction

Asendorf, Ulrich (tr. Schulz, Klaus Detlev). "Viva Vox Evangelii: A Necessary Course Correction." All Theology Is Christology: Essays in Honor of David P. Scaer. Fort Wayne, IN: Concordia Theological Seminary Press.  2000.  229-241.

This was one of the more challenging articles I have read in a while.  I'm not sure if it has to do with the writing style or possibly the translation.  Maybe it has to do with the content and organization.  But I didn't find myself following it well.

Here's what I got.  Luther's theology viewed the Word of God as that which is proclaimed, an heraldic call.  He would understand that the proper medium for use of the Scripture is in preaching.  This was a radical departure from Scholasticism.  It has influenced our view of Scripture and biblical scholarship since the time of Luther until recent times.

In more recent generations the rise of biblical scholarship which asserts itself in the historical-critical method has eroded this proper use of Scripture.  Possibly the idea of studying Scripture in order to systematize it into topical theologies would be a similar approach, which departs from the use of Scripture as that which confronts us with the power of God.  The historical critical method and other such scholarships seem to use Scripture as that which should be studied and dissected, though not apparently to any purpose other than the study and dissection itself.

Assendorf spends a good portion of the article explaining how Luther viewed Genesis 3.15 as foundational to all Scripture in that it forces the reader to understand the Bible in terms of Christ's atonement for sin.

It appears that the final analysis is that the Christian Church has tended to depart from this view of the Scripture which was rightly held by Luther. 

I don't know if I followed this article adequately to report it well.  Hope I did.

Thursday, September 17, 2009

The Face of Christ as the Hope of the World: Missiology as Making Christ Present

Weinrich, William C.  "The Face of Christ as the Hope of the World: Missiology as Making Christ Present." All Theology Is Christology: Essays in Honor of David P. Scaer. Fort Wayne, IN: Concordia Theological Seminary Press.  2000.  215-227.

Weinrich evaluates the Scripture to see what the normative result is of people following Christ.  He concludes in this article that the longer people are believing in Christ the more they see the job of the Christian as bringing a living knowledge of Jesus into every situation.  As we look to Jesus we see that Jesus is becoming evident through our work.  We become less engaged in social change and more engaged in seeing Jesus working in society, changing it.  We see that the mission of the Church is to proclaim Jesus as lord over all heaven and earth.

I would highly recommend a close study of this article as it pulls many biblical threads together, pointing to a wide variety of passages of Scripture throughout.  Great reading for a church leadership board or individual interested in seeing what the Bible has to say about cultural and societal change. 

Wednesday, September 16, 2009

More Than Leader, Administrator, and Therapist: The Scriptural Substance of the Pastoral Office

Wenthe, Dean O. "More Than Leader, Administrator and Therapist: The Scriptural Substance of the Pastoral Office." All Theology Is Christology: Essays in Honor of David P. Scaer. Fort Wayne, IN: Concordia Theological Seminary Press.  2000.  199-213.

Among the various challenges to the Church in our generation, Wenthe suggests that the redefinition of the pastoral ministry is possibly the greatest.  He kicks off this article by listing several challenges to the Church, all of which have tried to redefine the authority of Scripture, the role of men and women, and the nature of political life as viewed by the Bible.  Yet since all these other challenges seemingly admit that they are challenging a traditional understanding of Scripture, they are easily dealt with.  Recent moves to redefine what the pastor does as a civic leader, an administrator (like a CEO) or an organization, or a member of the "helping professions" have not given any clear indication that they are overturning a biblical philosophy of life.  Yet by redefining the role of the pastor in such a radical manner this move undermines the specific tasks of ministering in Word and Sacraments which God has given to pastors.

Wenthe observes that the language used about and among pastors seems more like the discourse of marketing, administration, and counseling than it does a discourse of theologians.  We have become more interested in the values our society puts on the church than in having a Church that influences society.

Wenthe lists six ways in which our society has influenced the Church to her detriment.  
  1) a value of a transactional view of salvation - I repent so God saves me
  2) address of the felt needs of the community rather than the real needs
  3) emphasis on the importance of individual autonomy rather than family, ecclesiology, and community
  4) allowing people to be insatiable in their desire for those felt needs in #2.
  5) desire for novelty
  6) emphasis on the abstract rather than the concrete

The article ends with a critique of the psychotherapeutic model of Christian counseling, suggesting that it encourages pastors to use their counseling methods rather than the Scripture, calls to repentance, and proclamation of forgiveness with biblical exhortation to a godly life.

So how did he do?  I think Wenthe nailed a lot of what is weakening our Church right on the head.  How do we respond to this kind of situation?  Do we roll over and play dead?  Do we fight back?  What tools do we use to fight back?  Our Lord has provided mighty weapons in the battle against the spiritual forces of evil in this world.  Let's use those weapons.

Tuesday, September 15, 2009

The Church in the Twenty-First Century: Will There Be a Lutheran One?

Marquart, Kurt.  "The Church In The Twenty-First Century: Will There Be a Lutheran One?" All Theology Is Christology: Essays in Honor of David P. Scaer. Fort Wayne, IN: Concordia Theological Seminary Press.  2000.  181-198.

Okay, a nit-picky note before I get started.  In titles, capitalize verbs.  Some titles in this book have not capitalized the being verb, which remains a verb.  In titles, don't capitalize prepositions or articles unless they are the first word of the title.

Now, moving along . . .

Marquart asks a very important question.  What does it mean for a particular church body to survive?  We know that God has promised that the Church will always survive.  Until the return of our Lord in judgment there will be a people called by his name, gathering around Word and Sacraments.  That isn't in question.  The question Marquart asks, though, is a little different.  Will the Lutheran church survive?  To answer that question he needs to define both survival and the Lutheran church.  

What makes the Lutheran church Lutheran is its confession.  We are people who have bound ourselves in accordance with the historic creeds of the Church.  We have gathered around the specific body of writing in the Book of Concord.  This is what defines a Lutheran body.  If people cast off this historic set of confessions they are no longer Lutheran in any real sense.  We have been seeing that kind of a move for several hundred years.  People are embracing anything but the truths articulated in the Book of Concord and continue to call themselves Lutheran.  Marquart would argue that the name "Lutheran" on the sign in front of the church building does not make one Lutheran.  We can retain the sign and cease to be what the sign indicates.  This is not survival, even if the pews are full.

Marquart spends the bulk of his article analyzing ideas which have passed muster within various Lutheran groups in recent history.  He also observes the neglect of rigorous teaching in the historic creeds.  His conclusion is that much of what is called Lutheran is, in fact, not Lutheran.  It has already started to pass away, to be replaced by broad evangelicalism which does not have a distinctively Lutheran flavor, which is not founded on historic creeds but rather on feelings and pragmatism.

So what are you seeing?  Are churches departing from their historic foundations?  Maybe your church has done so already.  Maybe it's happened so thoroughly and so long ago you aren't sure what the historic foundations are.  Do we have something to return to?  I sure hope so.

Monday, September 14, 2009

A time for beginnings

Today is the day I officially consider "New Year's Day."  My school classes begin.  I've been on an academic year schedule now in one role or another for 40 years, so it just seems that the start of school is what denotes a new year.  Here are a few things I need to remember today.

1) Though I have seen this class material lots of times, my students have not.  What is old hat to me is new to them.  It may be new and interesting, new and perplexing, new and easy, new and difficult - regardless, it is new. 

2) Even though some of my students were with me last year they are not exactly the same people I remember them as.  They have changed.  I have changed.  And my understanding of them is imperfect at best.

3) Thirty years from now some of my students may remember the subject matter I teach them.  Most of them will not.  My teaching, while it is centered on subject matter, ultimately deals with more important issues, such as integrity, the way we approach a challenge, how to tie one branch of learning to another, and living in relationship with others in an academic setting.  Thirty years ago few of today's students will face a Latin sentence to understand.  They will, however, face situations in which they have to make wise decisions based on the data they see.

4) In teaching my classes I am loving and serving my neighbor, who needs my good works.  I am doing this because my Lord and Savior has loved and served me. 

Lord, help me to love and serve my neighbor as you loved and served this world, giving yourself for its greatest need.  May I be faithful with what you have given me so my neighbors can receive what you would give them.

Dave Spotts
blogging at and

The Question of Theosis in the Perspective of Lutheran Christology

Green, Lowell C. "The Question of Theosis in the Perspective of Lutheran Christology." All Theology Is Christology: Essays in Honor of David P. Scaer. Fort Wayne, IN: Concordia Theological Seminary Press.  2000.  163-180.

Theosis is the point of view that in salvation the individual is in some way deified.  Some have recently claimed that Luther points to a version of theosis in his view of the atonemtn.  Green reviews the history of theosis, the way this relates to traditional Lutheran views of Christology, and how a doctrine of theosis moves us to be theologians of glory rather than theologians of the cross.

Green discusses theosis in Greek paganism, observing that it seems to be a very common view of life and salvation.  He moves to the early Church and observes that, contrary to the first five centuries of the Christian era being a high point in the life of the Church, in fact during this time Christians entered into all sorts of heresies, including a neo-Platonic view of theosis.  These weaknesses in theology have existed throughout Church history.  Continuing into the Medieval Church we see the same sort of mysticism and radical fanatical movements.  All these views of theosis are centered in the idea that by man's work it is possible to draw near to God and prove ourselves worthy before him.

Are there Scriptural arguments in favor of a view of theosis?  Green discusses Psalm 8s.6, Galatians 2.20, and 2 Peter 1.4, observing that while they can be used in some way to point people to a view of theosis that is not their most sensible interpretation.  2 Peter 1.4, however, causes more difficulty.  Interestingly enough, in Luther's writings, including his lectures which deal with 2 Peter a good deal, he hardly makes mention of 2 Peter 1.4, never in defense of theosis.  It appears that Luther did not view salvation as happening through any sort of deification, but quite the opposite, that it happens by God humbling himself to die as a man in man's stead.

So what of the claims that the believer participates in the divine nature?   In Luther, the believer never loses his identity even in light of the indwelling of God.  The change is not a change of being, but a change of relationship.  There does not appear to be any credible evidence that Luther thought man was deified in salvation.

Dave Spotts
blogging at and

Sunday, September 13, 2009

Stodgy? Dignified? Respectful?

I was doing some work outside the house yesterday afternoon, work involving one of my least favorite tools - a paintbrush.  Since we live in a neighborhood with a bit of foot traffic, and since it was a nice day when people would tend to have windows open in their houses and cars, I was expecting to hear a bit of noise.  I could hear radios and televisions, dogs barking, people talking at a yard sale down the block.  Kind of a nice sort of neighborly afternoon sound montage.

I heard someone calling, "Sweetheart?"  Once it was repeated a few times and I realized it seemed to be coming from near where I was, I turned around to see what was going on.  A lady I had never seen was standing in the street at the end of my sidewalk, calling me.  Apparently she hadn't managed to find the street sign on the corner, closer to her than to me, indicating that the cross street was Tenth Avenue.  She wanted to know where she was so as to tell someone on her cell phone.

I wonder if other people dislike having strangers call them by pet names?  I had initially automatically tuned it out because the voice calling "sweetheart" was not someone who would have that familiarity with me.  I typically would only respond to a name like that from a few people.  But as I thought about it, more and more, when I talk with a telephone customer service person, I am called "honey" or "sweetie."  

While I have nothing against friendliness, the fact is, unless you live in my household you really shouldn't call me any of those names.  I have a name and you may use it.  If you don't know my name, since I'm an adult male, last I knew the traditional way of addressing me in English would be "sir."  If I'm not dressed nicely, maybe you'd want to call me "mister."  If you are an adult female and I don't know you or don't think it appropriate to address you by name I'll call you "ma'am."  If you are quite young, I might call you "miss."  It just seems polite.

I've got a call to make to an insurance office.  There's a young lady there who always calls me "honey.'  I'm tempted to call her "snookums" or something like that when she calls me "honey."  Then again, that might simply lead her to think she is being appropriately friendly.

So what's the deal?  Am I really that oddly out of place? 

Dave Spotts
blogging at and

Luther, Newman, and the Punctiliar Church

Neuhaus, Richard John. "Luther, Newman, and the Punctiliar Church." All Theology Is Christology: Essays in Honor of David P. Scaer. Fort Wayne, IN: Concordia Theological Seminary Press.  2000.  153-161.

In this article, Father Neuhaus points out some difficulties in the arguments of Bishop John Henry Newman against Luther as the representative of Protestantism.  Newman's understanding of Luther's view of justification was that it was separated from the Catholic sacramental view of life.  He viewed Luther as having articulated a theology in which the individual spiritual perception of Christ in your heart was more important than the historic facts of Christ's death for sin, his resurrection to new life, and the impartation of new life to you through Word and Sacraments.  Neuhaus suggests that Newman's work does not show a great deal of evidence of having read and considered Luther carefully, as he confuses Luther with the radical reformers, including those of a later date.

Neuhaus does, however, point out in Newman's defense that Luther as a Catholic understood life and godliness through a Catholic lens.  He viewed life sacramentally.  And Neuhaus suggests that Luther would not have been able to sustain his views without the Catholic framework for thinking.  He observes that particularly when believers devalue the historic Church and the reality of the sacraments they very quickly take on a faith which is subjective and weak.

Father Neuhaus closes his article with pleas that believers all together focus on the historic faith and strive for unity in historic orthdoxy.  He manages to come a little short of begging that Lutherans and all Protestants come to join Rome.  Yet his intention is clearly to demonstrate that the Roman view of the sacramental life is a very important feature of the dedicated Christian life.  My observation is that a genuinely sacramental view of life does serve to pull the believer away from subjective and self-centered faith.

Dave Spotts
blogging at and

Saturday, September 12, 2009

The Future of a Tradition: Luther and the Family

Lindberg, Carter. "The Future of a Tradition: Luther and the Family."  All Theology Is Christology: Essays in Honor of David P. Scaer.  Fort Wayne: Concordia Theological Seminary Press. 2000.  133-151.

In the years before Luther the family had been devalued by Church and society.  Luther's teaching put a great value on marriage and family.  It is within the context of a family that we start to understand sin, forgiveness, and God's forbearance.

In medieval thought the celibate life was considered to earn merit for salvation.  It was not uncommon to consider all sexual activity to be unclean, though priests routinely violated their vows of celibacy, had children and concubines.  At the same time, priests did suffer from the guilt of their sinful behavior.

Luther brought liberation by observing that marriage is a biblically good thing.  Yet he emphasized that marriage involved caring for the household, bringing up children, and living in joy and respect together in community.

Lindberg details many of Luther's reflections on the blessedness of marriage and the care which God has given family members for one another.  A recurring theme is the way marriage and family reflect God's care for us, which is undeserved on our part.

Friday, September 11, 2009

Where Is Your God? Luther on God's Self-Localization

Kleinig, John. "Where is (sic) Your God?  Luther on God's Self-Localization."   All Theology Is Christology: Essays in Honor of David P. Scaer.  Fort Wayne: Concordia Theological Seminary Press. 2000.  117-131.

The interpretation of biblical passages which seem to declare God's presence is often a challenge.  We confess that God is omnipresent.  Yet in the Old Testament he is depicted as living at the tabernacle and later at the temple.  How do we reconcile these concepts?  Luther worked with this concept a good deal in his later years.

God's omnipresence seems masked in the Bible.  Though he is everywhere he does not make himself equally accessible everywhere.  We see this from before the Fall, when Adam had certain times and places where God would visit him.  In a stark contrast, Cain is sent out away from God's presence.  He is therefore a wanderer, a fugitive.

After the Fall, God gives sacrifices and the sign of his presence.  He further gives specific places for worship in the time of the patriarchs.  When he establishes the tabernacle and the feasts he makes more specific times and one specific place for worship, that time for participation in God's special presence.  

After analyzing these comments about God's presence we see that God's people know God can be found as he has revealed himself in the Scripture.  God institutes worship which is pleasing to him.  And he has promised always to be found in certain ways.  These ways are always accompanied by visible signs.  He is always accessible in sacrifices and circumcision in the Old Testament.

In the New Testament, after Jesus' ascension, we see that Jesus is in fact the culmination of the place of worship.  We therefore confess that wherever Jesus has revealed himself in Word and sacraments we can look to him in faith.  Therefore we rightly consider the church assembled in Word and sacraments as the place to meet with God.  This is coming into the specific real presence of our Lord and Savior.


Thursday, September 10, 2009

The Wedding Feast at Cana and the Christological Monomania of St. John

Schuchard, Bruce G.  "The Wedding Feast at Cana and the Christological Monomania of St. John."  All Theology Is Christology: Essays in Honor of David P. Scaer.  Fort Wayne: Concordia Theological Seminary Press. 2000.  101-116.

Schuchard asks about the possible significance of John's specific statement of the "third day" for the wedding feast at Cana.  Did John have a particular reason in mind for this mention other than simply stating chronology?  Schuchard thinks John does.  He finds in this account a parallel to the account of creation in Genesis.  He also finds in this portion of the Gospel (1.19-2.11) a parallel to the entire Gospel of John, a time involving four narrative "journeys" to Jerusalem which correspond with the four days mentioned in John 1.19-2.11.

In this pattern of concentric circles of revelation, we see that the wedding feast would correspond with Jesus' third trip to Jerusalem for Passover as well as the third day on which Jesus rose from the dead.  This is the wedding feast at which Jesus provides the superabundant wine, the very best which can be imagined.  This wine, as we see if we consider the idea of the resurrection from the dead, is the blood of Jesus given for the life of the world.  This is in fact what we need and can never attain to outside of the resurrected Christ.

This article gives an interesting and thoughtful analysis of the Gospel of John from a literary standpoint.  I have never seen these patterns in John myself, but Schuchard brings up numerous scholars who have seen them.  I'm afraid we often become so intent on seeing what one sentence in Scripture says that we forget to explore the big picture God has given us throughout an entire book.  But we know the first one to put forth his opinion seems right until other evidence is examined.  Is Schuchard right?  Anyone ready to contradict him?