Pieper, 1968. Chapter B1, “Holy Scripture the Only Source and Norm of Christian Doctrine for the Church Today”

Chapter B1, “Holy Scripture the Only Source and Norm of Christian Doctrine for the Church Today”

Pieper rightly observes that God’s people have been around longer than the written word. Once God began to have his servants write down the Word, believers have always been bound to it. God completed his revelation by the end of the apostolic era. We expect the content of the Scriptures to guide us thoroughly.

This primacy of Scripture can be rejected in a number of ways, which Pieper details throughout the chapter.

1) It rejects Scripture when natural reason is the judge. Reason may work in two ways - interpreting data or creating data. reason used to understand God’s Word is essential. Setting reason up as an authority above Scripture is never appropriate. God’s Word may be impossible to grasp with our reason but it never contradicts reason.

2) Substituting Christian experience or similar factors for Scripture denies God’s Word.

3) Denying specific passages of Scripture in order to draw doctrine from “the whole bible” denies the Scripture. We need to be specific about the source of our doctrine.

4) Dependence on the Church, doctrinal decrees, and the like above Scripture denies God’s Word. Pieper speaks in detail about papal infallibility and about various standards of doctrinal proof based on historical record.

5) When we accept private revelations we deny the objective work of God revealed in Scripture.

6) Demands for “historical” interpretation of doctrine erodes Scriptural authority.

Ultimately we either trust God’s Word or we trust human opinion. The Church needs to trust God’s Word.

Kilcrease, 2013. Chapter 4, “Christology and Atonement in the New Testament, Part 2”

Chapter 4, “Christology and Atonement in the New Testament, Part 2”

Kilcrease now walks through the Epistles and Revelation, tracing the theme of Christology. He first discusses in brief his commitment to an historical, Reformation understanding of Paul as opposed to the proponents of the New Perspective. Then, based mostly on Romans, he portrays Paul as offering Jesus as the one who overcame the Law through the promise of the Gospel. This demonstrates God’s commitment to his covenant with Abraham, which is not based on man’s obedience. Jesus then serves as the mediator of the covenant, passing the promises to all mankind.

The Catholic Epistles portray Jesus only briefly as the glorious Lord. He is shown as the one who bears sins. In Revelation the picture is a bit more detailed, with Jesus serving as God’s Lamb, both the originator of and the object of worship. Jesus, then, is the embodiment of all creation, including the tabernacle, the temple, and all that happens there. He is the mediator and the one who returns mankind from exile.

In the book of Hebrews the christology and view of Jesus as mediator is highly developed. Kilcrease makes a lengthy description of the book’s portrayal of Jesus as prophet, priest, king, sacrifice, mediator, and fulfiller of prophecy.

Sermon for 3/5/14 Hidden Treasure Matthew 6

Sermon: Hidden Treasure

There's treasure everywhere!

 Snow

 Books

 Beans

 Letter from a friend

 Socks

Often we grow to appreciate simple things most.

Where is God's treasure for us?

 Repentance

 Faith

 Humility

 Quiet graces

 Water, bread, wine

 Words on a page or spoken into the ear

We seek out all sorts of treasure. Let's find out what truly matters.

Christ crucified for sinners.

Grace and peace to you all.

Pieper, 1968. Chapter A21, "The Attainment of Theological Aptitude"

Chapter A21, “The Attainment of Theological Aptitude”

As he concludes the Prolegomena, Pieper introduces us to Martin Luther’s discussion of how to become a theologian. Luther’s guidance is well known as the pattern, oratio, meditatio, tentatio. First, we approach the Scripture ready to learn to trust it as God’s word. Therefore, we pray (oratio) that God would strip away our wit and wisdom, replacing it with his grace. we put no trust in our understanding but only in what the Lord has said. Next, we meditate (meditatio) on the Word of God. We read and re-read the words, silently and aloud, reflecting on what the Holy Spirit would say. We stick to the very words of God until we see and know them clearly. Finally, we endure testing (tentatio) which enables us to know the grace and consolation of God’s Word. This testing may come from our own doubts, our sinful attitudes, challenges from others, or even spiritual attack. As we are emptied of our own ability, consider God’s Word, and test it, we see again that it is the Holy Spirit who is able to work all things in life. This separates the true theologian from the one who is a theologian in name only.

Bridges, 2008. Chapter 14, "Giving Thanks Always"

Chapter 14, “Giving Thanks Always” pp. 223-234

Bridges closes his book with a chapter about thanksgiving and other responses which come from trusting God. He views these (p. 223) as “tangible evidence that we are in fact trusting God.” First, we give thanks to God both in good times and bad. In this way we show we are dependent on God. However, while we may be good at being thankful in good times, that is rarely the case in bad times. Another response as we trust God is to worship him at all times. Since he is the good God who acts according to his will, worship shows our humble acceptance of God’s will. Bridges reminds us that we do not see just God’s sovereignty but that we have already seen his love. We also show trust for God by forgiving those who bring adversity upon us. After all, we ourselves are often the people who bring adversity.

Does this all mean we do not try to escape adversity? No. We pray for deliverance. But at the same time we accept God’s will and bring him glory.

Bridges has built a convincing case for the trustworthiness of God. However, I find his arguments leave us with a Christianity which is essentially man-centered. Because of his theological starting point of God’s sovereignty, all the Christian life, or at least all its hope, is found in my response of obedience. Counter to this the more historic view of theology rooted in God’s incarnational love still points us to a God who is sovereign, wise, and good. Yet the hope is entirely found in Christ for sinners, not in my responses and their increasing godliness. I cannot bring God glory by trusting him. I bring God glory rather by repenting and asking his forgiveness for my lack of trust. Here is hope.

Pieper, 1968. Chapter A20, "Theology and Method"

Chapter A20, “Theology and Method”

Pieper now turns his attention to the way theologians arrange the concepts they will discuss. There are two basic methods of arrangement, “synthetic” and “analytic.” In a synthetic arrangement the theologian moves from whole to parts, beginning with the doctrine of God then moving to men, salvation, etc.  In the analytic arrangement the theologian moves from parts to whole, beginning normally with last things, eternal life, then moving to man, salvation, and the causes of salvation. Both arrangements have been used well by a variety of theologians. Both work well, as they are predicated on adherence to Scripture as the authority. Pieper contrasts this to the modern theologies which assert that adherence to Scripture leaves no place to begin or to develop theology. This did not seem to be a problem for theologians in the past. The only means of constructing a theology which Pieper sees as impossible is when it is constructed on religious experience or self-consciousness.

Pieper spends significant time in his discussion to document theologians who constructed their systems on Scripture, holding to purity. He speaks at length of C.F.W. Walther in the Missouri Synod, as well as Franz Delitzsch, multiple lay writers, and Adolf Hoeneke, who steadfastly defended an orthodoxy drawn from Scripture. Pieper also engages in a discussion of the charges of Calvinism made against the Missouri Synod. As Pieper describes it, biblical theology is poised to thrive in North America.

Sermon for 3/2/14 Rise, Have No Fear

Sermon: Rise, Have No Fear

Want to have an up close, personal encounter with God?

Welcome to Mount Sinai

 thunder

 smoke

 fear, trembling

 terrors - who can approach the living God?

 All who touch the mountain are destroyed . . . except

Enter the presence of God through His command

 70 elders and Moses

 right time, right place, right attitude

 How do we in the New Testament approach God?

   Only through Jesus, the one who can stand in holiness

   By grace

   Through faith

   Not by our works

What must we do?

 Nothing. Believe Jesus has done it.

What then?

 No condemnation.

Why?

 Jesus gives you life freely or you have no part in him. Who was transfigured?

What then?

 Live as Jesus' joint heir

   Serve him

   Give life for his kingdom

   Trust that he has done all needed for salvation

   Bear that good news to our world.

Does that earn my reward?

No, never. It brings the good news of Jesus, standing in the glory of the Father to your world.

There's only one mediator between God and man, Jesus.

 Forgiveness, life, salvation

 True body and true blood given and shed for you

 All the hope you ever need. The one who stands with the Father calls you to come

 Faith

 Word

  Sacrament

 Not of us but by God's call

Jesus stands, transfigured, for you.