Pieper, 1968. Chapter C5, “The Doctrine of the Trinity in the Old Testament”

Chapter C5, “The Doctrine of the Trinity in the Old Testament”

Many through history have questioned whether the trinity is present in the Old Testament. Pieper affirms that the trinity is present, though not presented as clearly as in the New Testament. The argument takes a few steps, but it is present.

First, the Apostles and Jesus demonstrate the doctrine of the son and the Spirit using the Old Testament (Matthew 22:41ff, cf. Ps. 110:1). We especially note Hebrews 1, which demonstrates the divine person of the Messiah by using six Old Testament passages. The Messiah is clearly a divine person. The Old Testament is also clear that the Holy Spirit has a divine personality. Pieper cites Genesis 1:2; 6:3; 2 Samuel 23:1-3; and Isaiah 63:10 in particular.

Because the Son and Spirit are identified as divine persons, along with the Father, it is natural to think of the Trinity when God speaks of himself in the plural or where there is a threefold expression of worship or prayer.

Pieper does a good deal of biblical exegesis in this chapter as he surveys the idea in the Old Testament.

Bonhoffer, 1937. Chapter 14, "The Hidden Righteousness"

Chapter 14, “The Hidden Righteousness”

Bonhoeffer moves on to comment on Matthew 6:1-4. He sees a sharp shift between Matthew chapters 5 and 6. If left with chapter 5 the disciples might develop a triumphalistic attitude and ignore care for the world, having been set apart as God’s extraordinary people. But here Jesus tells his disciples to practice their good works “in secret.” Since the good works are in secret, Bonhoeffer asserts (Loc. 2205) that they must not be visible for the sake of visibility. Rather, we even hide our good works from ourselves, only looking to Jesus. He says (Loc. 2218) that “we must be unaware of our own righteousness.” Our discipleship, then, is something which consists of looking to Jesus alone.

Bonhoeffer makes some disturbing statements (Location 2231) regarding discipleship. “All that the follower of Jesus has to do is to make sure that his obedience, following, and love are entirely spontaneous and unpremeditated . . . Christ’s virtue, the virtue of discipleship, can only be accomplished so long as you are entirely unconscious of what you are doing.” As he concludes the chapter, he lapses into decision theology and salvation by works, saying, (Loc. 2249), “Who can live a life which combines chapters 5 and 6? Only those who have died after the old man through Christ, and are given a new life by following him and having fellowship with him.”

Sasse, 1977. Chapter 1, Part 7 - The Great Struggle of the Late Middle Ages (p. 56).

Chapter 1, Part 7 - The Great Struggle of the Late Middle Ages (p. 56).

It became clear by the late Middle Ages that the Sacrament was controversial. Especially in Bohemia a desire for more frequent communion arose. At the same time there were moves to reject the explanation of transubstantiation and replace it with another explanation, that of symbolic presence. Divisions increased and the theological landscape was clouded by the piety which had not yet begun to distinguish Law and Gospel (p. 60). The stage was thus set for Luther’s Reformation.

Pieper, 1968. Chapter C4, “Objections to the Unity of the Godhead”

Chapter C4, “Objections to the Unity of the Godhead”

Pieper now discusses four objections to the unity of God. First, since Christ talks about the Father as the ‘only true God” it may be assumed that Jesus is some kind of subordinate. On the contrary, God the Father, Son, and Holy Spirit are of one essence. The Son is also the only true God.

A second objection says that since the Father is the source of the Son and that the Father and Son are the source of the Spirit there must be subordination. This is not necessarily so. Even in natural things it is not always the case, and Scripture clearly considers the three persons as unified.

The third objection Pieper states is that the Bible teaches subordination because the Father accomplishes tasks through the Son or the Spirit. yet agency does not necessarily require subordination.

A fourth objection is that Jesus says in John 14:28-29 that the Father is greater than the Son. yet Pieper considers this to be Jesus’ statement of his status before the Father during his time in a state of humiliation. It does not refer to his permanent nature.

Bonhoffer, 1937. Chapter 13, “The Enemy - the ‘Extraordinary’”

Chapter 13, “The Enemy - the ‘Extraordinary’”

What is it that allows the Christian to deal with his enemies? What allows the disciple to be perfect as God is? As he comments on Matthew 5:43-48 bonhoeffer draws some conclusions.

The Christian does have enemies, or rather, there are people who view Christians as enemies. Christ’s disciples treat all people as friends but not all will reciprocate. Unlike national Israel, the Church does not remove enemies from the land. Jesus’ disciples are left to overcome the enemy by love.

Jesus is specific about how the Christian loves an enemy. It is done by blessing, by doing good, by praying for those who would oppose us. this, Bonhoeffer observes, is exactly the way Jesus has treated his people. This love convicts the enemies of Christ of their sin and calls them to repentance.

This character of love Bonhoeffer identifies as the “extraordinary” (Loc. 2135). We are not special because of any quality but love for God and neighbor. We engage in acts of love for our enemies, which by itself makes us perfect in love.

Sasse, 1977. Chapter 1, Part 6 - Eucharistic Piety, Devotion, and Practice (p. 48)

Chapter 1, Part 6 - Eucharistic Piety, Devotion, and Practice (p. 48)

Sasse pauses to point out the importance attached to the doctrine of the Eucharist. While we may spend much time in analysis, we need to realize the doctrines arose from real concerns of real people struggling with real problems. The liturgy and the practice of the Sacrament was heart and center of the life of the Church. In the Early Church all the saints would gather and receive communion in a closed environment. It was integral to receiving God’s mercy. As the Middle Ages began, communion became less private and more a matter of corporate piety. Eventually, to protect against disrespect to the present Lord, it became generally an event that only the priesthood would participate in. Yet it remained the center of worship. the host becomes an article of veneration rather than God’s gift of food (p. 54).

Pieper, 1968. Chapter C3, “The Trinitarian Controversies”

Chapter C3, “The Trinitarian Controversies”

Although modernist theology has said that the doctrine of the Trinity was developed in church councils, it is laid out clearly in the Scriptures as well as in Fathers before the Council of Nicea. Pieper sets out to detail arguments against first, those who would deny three persons in the Godhead, and, second, those who deny one essence of God.

Pieper identifies Unitarianism with its other titles, Monarchianism and Anti-Trinitarianism. He also observes that Monarchianism is divided into Modal or Dynamic forms. Modalists hold God as being one, revealing himself in different forms at different times. The persons of the Trinity, then, are simply different roles. Dynamic monarchianism holds Jesus to be a man like any other, but empowered by the indwelling spirit of the one God. To counter the Unitarian claims the Church has normally used three proofs: 1) The names of Father, Son, and Holy Spirit indicate separate persons. 2) each person is represented as carrying on actions. 3) The three are referred to in Scripture as separate persons.

On the other hand, Tritheists and Subordinationists both assign different natures, or types of being, to the persons of the Godhead. This denies the unity of the Godhead. Pieper builds a biblical case for the unity of the Godhead, with three persons, one nature, working together.