Kreeft, 2002. Chapter 1, “From Hemlock to Have It”

Chapter 1, “From Hemlock to Have It” (Loc. 96)

Socrates awakens in the basement of a library at Have It University, 1987. He looks for those who were with him at his death. In an interchange with the janitor he questions whether he is in the Isles of the Blest. He then finds he is in a library. After some investigation he finds a registration slip indicating he is enrolled in the divinity school.

Socrates’ discussion partner, the library janitor, suggests he go about his philosophical inquiries but not ask too many questions. Socrates agrees this was problematic before. They part, allowing the janitor to do his cleaning and Socrates to pursue his answers.

Pieper, 1968, vol. 2. “The Abstract Terms in the First Genus”

“The Abstract Terms in the First Genus” (Loc. 3648)

Pieper quotes the Formula of Concord, “Because in Christ divinity and humanity are one person, Scripture, on account of this personal union, ascribes also to the divinity everything that happens to the humanity, and vice versa” (Loc. 3648). The Reformers were very specific that in Christ God does suffer.

Walther, 1906. Chapter 6, “The Conditions of a Call”

Chapter 6, “The Conditions of a Call” pp. 31-39

On p. 31 Walther lists seven conditions that he thinks must be stated by a congregation if he wishes to call a Lutheran pastor. “1. That it wants to be served as an orthodox, Evangelical Lutheran congregation; 2. that it therefore confesses the Scriptures of the Old and New Testaments to be God’s Word; and 3. that it publicly confesses the symbolical writings of the Evangelical Lutheran Church . . . that it wants: 4. to conform to the confessional ceremonies of the orthodox Lutheran Church; 5. to introduce pure church and school books; 6. to announce in advance for the holy Supper; and finally, 7. in general to give free course to the Word of God . . . “

Walther then reminds that the pastor should promptly acknowledge receipt of a call document even if not immediately accepting or rejecting it. If the congregation is not orthodox it is appropriate to reject the call. On p. 33 he observes, “The essence of an orthodox congregation is not in its name but in its confession of pure doctrine.” Likewise Walther admits that there may well be genuinely Lutheran congregations and pastors who are not calld “Lutheran” but are in doctrinal conformity.

On p. 35 Walther details a rather long list of ideas and practices upon which Lutherans differ. He encourages pastors that these should not be used as a test of what makes for a true Lutheran congregation.

Kreeft, 2002. Socrates Meets Jesus - Introduction

Kreeft, Peter. Socrates Meets Jesus: History’s Greatest Questioner Confronts the Claims of Christ. Downers Grove, IL: InterVarsity Press, 2002.

Introduction:

Kreeft was inspired to write this book by Kierkegaard’s observation that Socrates and Jesus were history’s two greatest teachers. He took courage to write by the fact that disciples of Socrates met with disciples of Jesus in Acts 17. He will couch the discussion in a setting he calls, “Have It Divinity School,” and will trust that the reasoning God gave all humans and especially Socrates will enable him to find the truth of God even in a heterodox divinity school.

Pieper, 1968, vol. 2 “The First Genus of Communication of Attributes (Genus Idiomaticum)”

“The First Genus of Communication of Attributes (Genus Idiomaticum)” (Loc. 2675)

Nestorianism separates the human from the divine in Christ, denying suffering and death to the divine nature. In Loc. 2691 Pieper draws a strong connection between Nestorius and Zwingli, who attributed Jesus, suffering only to his human nature. Pieper goes on to illustrate this separation in Zwingli and others.

Counter to this, “it is Scripture itself, and not human speculation, that predicates of the Son of God human birth and suffering and death” (Loc. 2728). He goes on to bring a number of arguments that the Scripture must rule in our understanding. Luther’s argument (Loc. 2764) is that the Scripture discusses God in the person of Christ suffering and dying. We are not at liberty to separate Christ.

Pieper defines this doctrine “as follows: Because the divine and human nature of Christ constitute one Person, the attributes, belonging essentially to only one nature, are always ascribed to the whole person, but the divine attributes according to the divine nature, and the human attributes according to the human nature. In dogmatics this genus is known as the genus idiomaticum” (Loc. 2826). In short, the attributes of each nature belong to the entire person. In general, when pushed, Pieper observes that most theologians will affirm the genus idiomaticum though they will often deny it in their writings. Denying it separates Christ into two persons, neither effectual for salvation.

Walther, 1906. Chapter 5, “The Valid, Legitimate Call to the Pastoral Office”

Chapter 5, “The Valid, Legitimate Call to the Pastoral Office” pp. 21-30

Walther asks two questions about the call. First, is it valid? In other words, do those extending the call have a right before God to do so? Second, is it legitimate? In other words, was it “arrived at in a correct way” (p. 21)?

Walther affirms that a local congregation has the authority to extend a call. He gathers a variety of sources, all Lutheran, affirming the same.

For a call to be legitimate it should not be obtained by any sort of deception or trickery. The call should be issued by Christians who gather to call their bishop. Walther does distinguish (p. 24) between the call of God without means, an internal call, and the call of God issued through his people, a visible call. The visible call essential confirms the invisible.

Is it appropriate for a person to put himself forward to receive a call? On p. 25 Walther seems to think so, but it is not appropriate for the person to put himself forward forcefully. There should be no coercion.

If a man was called and finds he was unworthy Walther reminds him to repent and continue in the call. If a call was issued it should be a permanent call, not a temporary one. The pastor gives himself for the church congregation. The congregation gives itself for the pastor.

Carson, 2012. Chapter 8, “Ways Ahead: Ten Words”

Chapter 8, “Ways Ahead: Ten Words” (Loc. 1772)

In this chapter Carson makes ten suggestions. While some are pointed most directly at Christians there is hopefully broad applicability.

“1 Expose the New Tolerance’s Moral and Epistemological Bankruptcy” (Loc. 1775). The new tolerance allows for “mutually exclusive claims to truth.” This simply cannot work.

“2 Preserve a Place for Truth” (Loc. 1799). Truth claims are to be discussed and debated in a thoughtful and caring manner.

“3 Expose the New Tolerance’s Condescending Arrogance” (Loc. 1824).

“4 Insist That the New Tolerance Is Not ‘Progress’” (Loc. 1832). Carson observes that advances in the 20th century have been accompanied by many troubling situations.

“5 Distinguish between Empirical Diversity and the Inherent Goodness of All Diversity” (Loc. 1847).

“6 Challenge Secularism’s Ostensible Neutrality and Superiority” (Loc. 1865).

“7 Practice and Encourage Civility” (Loc. 1895).

“8 Evangelize” (Loc. 1899). This is a reminder that we stand up for truth claims. Christians who believe the Gospel show it to be important.

“9 Be Prepared to Suffer” (Loc. 1924).

“10 Delight in and Trust God” (Loc. 1940).

Here we reach the end of Carson’s book. It is a book of ideas and observations, not necessarily full of specific fixes for problems. Some may not see that there is any problem with altering the language and meaning of “tolerance.” Some may think Carson is barking up a tree that doesn’t exist. Regardless, he has made some very apt observations. Tolerance which is not tolerant is something other than tolerance. This is certainly an idea which is worthy of further study.