Kilcrease, 2013. Chapter 13, “The Mystery of the Work of Christ, part 4”

Chapter 13, “The Mystery of the Work of Christ, part 4”

In this final chapter, Kilcrease talks about Christ’s descent to inferos and his work in the prophetic office. The Formula of Concord sees Christ’s descent into hell as the start of his exaltation. In 1 Peter 3;18-22 the descent happens after Jesus is made alive again, hence after the humiliation is ended. It is to be noted that the victor’s parade is made through the conquered territory. The descent into hell is considered central enough that it appears in the Apostles’ Creed, which has Roman roots, as does 1 Peter. Another feature of note is that Jesus proclaims his victory in prison, a place where the condemned await further punishment. This does not offer a chance at repentance or release. Rather, it confirms the condemnatory nature of hell. Jesus, the victor, descends to proclaim the finality of hell.

Kilcrease now turns to speak of Jesus as the final prophet. This is the end of his reversal of the Adamic curse, for here he restores the voice of God which was rejected in Eden. It is through the Word that God created and sustains all. It is the living Word of God, Jesus, the prophet, who brings restoration over against the devil and his false words.

Final Comments

Kilcrease's book was full of interesting ideas. He has an extensive bibliography and does interact with an impressive number of authors. He also engages in some significant exegesis, and generally engages the Scripture well. With that said, I must confess the book was difficult and frustrating to read. There were many typographic and grammatical errors. Spelling inconsistencies, especially in foreign language phrases, caused me to wonder if Kilcrease understood what he was attempting to quote. This is an area where I tend to be critical, as a classicist. Yet any competent editorial assistance would have clarified the meaning of much of the book. I also found that there were many statements of logical necessity. Not all followed necessarily from the stated data. This cast doubt on the strength of the overall argument. Finally, I found myself confused about the basic point of the book. The thesis did not jump out at me, nor could I find one emerging as I read. All in all, a disappointing experience.

Kilcrease, 2013, Chapter 12, “The Mystery of the Work of Christ, Part 3”

Chapter 12, “The Mystery of the Work of Christ, Part 3”

Because Jesus is the king of all, Kilcrease says, he is able to lay down his authority and serve as a priest, the servant of all, who enables people to receive forgiveness and approach God. The Messianic promises of the Old Testament could well indicate both a king and priest. Jesus serves as both.

As priest, Jesus is the one who brings sacrifice, giving his very life to bring praise to God, atonement for our sins, and to confirm the gospel, welcoming all who believe into fellowship and worship. Kilcrease describes these three functions in detail, first Jesus bringing praise, then Jesus as the atoning sacrifice, finally Jesus as the one who enables his people to worship God.

Kilcrease especially deals with objections to Jesus’ substitutionary atonement. many of the objections are dealt with in considerable detail. He also gives a good amount of detail as he discusses Jesus as the one who gives us covenantal access to God in worship. The arguments are detailed and likely worthy of further study.

Kilcrease, 2013. Chapter 11, “The Mystery of the Work of Christ, Part 2”

Chapter 11, “The Mystery of the Work of Christ, Part 2”

Christ’s Office as King and the Nature of Kenosis

Kilcrease chooses to discuss the office of Christ as king first. He points first at Jesus genealogy and observes that there were many descendants of David, as he would have had many children from his many wives. The genealogies were well kept and preserved up until the destruction of Jerusalem in 70. Kilcrease also discusses various theories about the genealogies in Matthew and Luke.

As king Jesus’ work includes re-establishing the reign of grace. To do this, God in the flesh becomes a servant to man, under the Law, restoring the proper nature to government, restoring creation.

Kilcrease then turns his attention to a lengthy excursus dealing with Christ’s emptying himself to be the creator of and example of Christian freedom. Detailing some 17th century debates about whether Christ put aside his divinity by leaving it or by simply not exercising it, Kilcrease discusses the reality of Jesus, being both divine and human, living with all the weakness of humanity. In essence, Jesus’ identification with man is made more real by his understanding that he could pick up his divine right. The fact that Jesus chose not to do so exercises his royal power and communicates that, in his kingdom, we can also lay our lives down for others.

Kilcrease, 2013. Chapter 10, “The Mystery of the Work of Christ, Part 1”

Chapter 10, “The Mystery of the Work of Christ, Part 1”

Doctrines of Atonement, Gnosticism, and the Offices of Christ

Kilcrease begins to introduce the work of Christ at this point. God, he says, is doing a new work of creation through Jesus who serves as a prophet, priest, and king. These three roles appear throughout the Old and New Testaments as we see how God redeems and governs His creation. While this is a good way of understanding Jesus, through history the Church has primarily seen him through three different motifs, the motifs of conquest, substitution, and revelation. In conquest we see Christ conquering sin and death as a mighty king. This is certainly biblical, but it does not give a full picture of redemption.  When we consider substitution Jesus takes our place in sin and death, allowing us to take his place in life. Again, this is biblical but incomplete. Finally, in the motif of revelation, Jesus’ death is a demonstration of his love. It also serves to motivate us to live a holy life. All these motifs are good, but incomplete.

Jesus is also often viewed as the prophet, priest and king. He fulfills these roles, which work together. Kilcrease ties the motifs and the roles to the different persons of the Trinity and observes that they must all work together. When not balanced they lead to error. Kilcrease discusses the implications of the various ways of being off-balance.

Kilcrease, 2013. Chapter 9, “The Mystery of the Person of Christ, Part 5”

Chapter 9, “The Mystery of the Person of Christ, Part 5”

The Communication of Attribues: The Genus Majestaticum and Its Defense

The genus majestaticum is the most controversial aspect of the communication of attributes. Kilcrease largely follows Chemnitz’ description of the doctrine in this chapter. The genus majestaticum is that view which syas Christ, considered in the abstract, has received the fullness of divine attributes by communication. This does not imply a change of humanity into divinity. It oes indicate a communication of divinity into humanity. Neither is this a mixture, but a communication. Chemnitz describes this communication in terms of fire in contact with metal. Eventually the metal takes on the heat and even the glowing color of the fire. It does not become fire, but remains metal even with the character of the fire imparted to it.

Calvin and his followers have tended to reject the genus majestaticum. The classic argument assumes that Lutherans think the human nature is communicated to the divine. This is not so. Only the divine is communicated to the human. It is a sign of God’s giving of himself to reeem fallen humanity.

Kilcrease discusses the Reformed objections to the doctrine at some length. he points out especially that the complaint finitum non capax infiniti is answered by God’s sovereign ability to dwell where he wishes. This is the grace of God at work.

Kilcrease, 2013. Chapter 8, “The Mystery of the Person of Christ, Part 4”

Chapter 8, “The Mystery of the Person of Christ, Part 4”

Genus Idiomaticum and Genus Apotelesmaticum

Note: In this chapter Kilcrease makes numerous reference to Latin words but his usage and spelling is not consistent.

Kilcrease continues to detail God’s gift in Christ as he deals with the way the two natures dwell together in God the Son. This interaction of the divine and human natures involves sharing various attributes, a doctrine called “communicatio idiomatum.” Much of the terminology used in these discussions was borrowed and modified from Greek philosophy. In the modification the terms took on significantly different implications. In the traditional view, the substance of “goodness” (my term) does not change. Neither does the substance of humanness. The two are united into one Christ. Both substances continue. Thus, in Christ, when Jesus does something, he remains fully God and fully man, even in his death and resurrection.

Kilcrease details a number of ways this has been misunderstood. Often there is a separation of the natures. Sometimes one is denied. Sometimes they are mixed, creating something which is neither God nor Man. The Lutheran Reformation tried to hold fast to this historical understanding of the two natures. This was important not only to guard doctrine but because the doctrines mattered in grasping the benefits of Christ’s work on our behalf.

As the chapter ends, Kilcrease gives a detailed example of this protection of doctrine by detailing a number of the arguments of Martin Chemnitz, showing how they applied to various objections current in modern theology.

Kilcrease, 2013. Chapter 7, “The Mystery of the Person of Christ, Part 3”

Chapter 7, “The Mystery of the Person of Christ, Part 3”

In this chapter Kilcrease discusses the name of Jesus, the virgin birth, and the gender of Christ. First, the name Jesus is given by God to Mary and Joseph. The term “Christ” is the Greek term parallel to the Hebrew “Messiah.” Jesus showed himself to be the deliverer who was anointed as prophet, priest, and king, commensurate with his name and title.

As to the virgin birth, there has been considerable agreement among historic Lutherans with the creedal statement of Jesus’ virgin birth. Kilcrease argues that the term used in Isaiah 7:14 is distinctively used there and elsewhere for a virgin, not merely a young female. This would have been a problematic doctrine to defend in early Christianity. The fact that two Gospels state it very clearly and other texts make no object suggests it was, in fact, the belief of the Church.

Kilcrease spends considerable time talking about the perpetual virginity of Mary, which he finds unlikely. He also discusses the Roman view which had grace infused into Mary, exalting her role. This he also finds not based on Scriptural exegesis.

Finally, Kilcrease discusses Jesus and gender roles. He emphasizes that there is a distinctive masculinity of Jesus and also of his pastors, again, consistent with historic faith.

Kilcrease, 2013. Chapter 6, “The Mystery of the Person of Christ, part 2”

Chapter 6, “The Mystery of the Person of Christ, part 2”

Kilcrease opens by speaking of a “new narrative” of creation, God counteracting sin with the law and gospel. Shortly afterward, he observes that in the curse (Genesis 3:16), God becomes condemning and demanding. Therefore, he speaks a new word, which is the Gospel. Through this new narrative God changes humanity’s hopes, giving them a promiose. This is God’s self-donation. He will lower himself so as to exalt humanity. God’s plan of fellowship with his creation has not changed, but his way of achieving it has. Kilcrease draws three points of contrast between the old narrative and the new.

1) The new narrative reverses sin’s effect. God does this in the same way as he becomes incarnate, by infusing his new word into what is old, draining the old of its “independent reality.” Christ fulfills the Law. He doesn’t merely abandon it. Kilcrease also points up that redemption is something Jesus does with his human nature.

2) The new narrative is portrayed as a war against Satan. Because in the beginning God’s Word is perverted by the devil, in the end the devil must be defeated. This is accomplished by Christ’s atonement for sins.

3) God promises lasting heavenly rest in the new creation. All humanity has had only a small foretaste of heavenly rest. Jesus, in his earthly ministry, according to Kilcrease, becomes the rest for his people.

Kilcrease, 2013. Chapter 5, “The Mystery of the Person of Christ, Part 1”

Chapter 5, “The Mystery of the Person of Christ, Part 1”

Kilcrease now moves into a discussion of descriptions of Jesus’ person and work in terms of dogmatic theology. First he observes that his perspective will be that of the historic creeds recognized by Lutherans. the Bible will be seen as normative. Kilcrease states that in the abstract, the person and work of christ can be separated, but in the concrete, they cannot.

Kilcrease speaks in the language of postmodern philosophy throughout this chapter, with narrative creating reality and meaning. Because of this tendency it is difficult to identify his concrete, underlying points. It seems that he is affirming Jesus’ work to be that of giving himself to this world in order to triumph through death and resurrection.

This emphasis on sin and salvation, alienation and restoration leads Kilcrease into a discussion of the mystery of Christ and his context within creation. Theology then becomes the practice of bringing the message of, or rather, the reality of, the incarnation to our world. This message creates something. It is not clear what it creates, whether faith, conviction, or maybe reality. Through the messages God convicts of sin and shows his forgiveness. This forgiveness is delivered through trust in Christ and his Word, rather than trust in our own opinions. The Law of God then becomes again that which encourages us to righteousness.

While in the time before the Fall God’s Law only showed his people what was good, after the Fall the Law always accuses us. In Christ we find ourselves trusting God’s Word again. This, God’s self-donation, ends my need to give myself to pay for sin.

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.

Kilcrease, 2013 Chapter 3, “Christology and Atonement in the New Testament, Part 1”

Chapter 3, “Christology and Atonement in the New Testament, Part 1”

In chapter 3, Kilcrease begins a walk through the Gospels, showing how Jesus, in his fulfillment of the Old Testament, becomes the atoning sacrifice and the mediator between God and man. The individual Gospels take different views of Jesus and his work as a mediator.

Mark portrays Jesus as the mediator through a pattern of humiliation versus exaltation. Jesus is presented as exalted then humiliated over and over again. Especially as we read the crucifixion narrative, Jesus is presented as the mighty Lord, the offering, and the one who triumphs over death.

Matthew, in contrast to Mark, portrays Jesus as the great divine one who fulfills prophecy. Jesus shows himself as God in a series of five theophanies, corresponding possibly to the five books of Moses. Jesus is shown as the fulfillment of all Moses predicted. He is the one who completes God’s kingdom. He is the Sabbath for God’s people.

In Luke’s Gospel, Jesus is the prophet, the suffering servant, and the one who restores people to God. He does this, especially in Luke, through eating with people, showing himself to be the one who also provides God’s nourishment in the Sacrament.

John portrays Jesus through exaltation and humiliation, but unlike Mark, he allows the two to exist in tension rather than to alternate. Jesus is the true lamb of God, greater than Moses. He is the embodiment of truth, the real mediator.

Kilcrease, 2013. Chapter 2, "Mediation in the Old Testament, Part 2"

Chapter 2, “Mediation in the Old Testament, Part 2”

Kilcrease turns his attention from the prophet as a mediator between man and God to the priest, then the king. He continues to build on the theme of mediation as a two-way street, the mediator acting on behalf of both parties.

Discussion of priestly mediation can begin as early as Genesis 1-3, where the work of creation is seen to foreshadow the construction of the tabernacle. The different elements in worship are derived from God’s work of creation. The work of Adam and Eve serves a priestly role as they care for the creation, making it function as God created it. All God’s creation acts as a tabernacle. Following on the heels of Adam and Eve the Levitical priesthood serves in caretaking, making offerings and atonement.

Kilcrease spends some time discussing the nature of covenants, such as God’s covenant with Abraham found in Genesis 15 and the subsequent Sinaitic covenant. Both are initiated by God. The Sinaitic covenant involves men’s obedience, therefore requires mediatorial work. In the covenant with Abraham man is entirely passive. This, therefore, fits Kilcrease’s definition of a self-donation of God. Under the covenant at Sinai, God gives forgiveness, but only through a shedding of blood, which will foreshadow Jesus shedding his blood for all humanity.

Next, Kilcrease discusses the king as a mediator. Kingly failure in the Old Testament is linked to spiritual failure, while kingly success is linked to spiritual obedience. God raises up his kings to lead the people in the ways of God and to represent the people before God. They are temporary kings, but given promises of an eternal king to arise later. They care for the people of Israel, providing them with all that God would provide. The final king will be the Messiah, who is also the final prophet and priest.

Kilcrease, 2013, Ch. 1, "Mediation in the Old Testament, Part 1"

Chapter 1, “Mediation in the Old Testament, Part 1”

Kilcrease begins by discussing the approach he will take to Scripture, then turns his attention to prophetic mediation. he confesses that the Bible is God’s Word, absolutely truthful, inspire by God. He will insist on a literal and supernatural reading, though it is, at times, difficult to say where he draws the boundaries of being literal. Does he allow for symbolic language? It is not altogether clear. Kilcrease does have a number of grammatical oddities in his writing, as well as arguments for which I must question the logical validity. He makes a lengthy argument for traditional (i.e., not modernistic) interpretation of Scripture.

Kilcrease then begins to analyze the themes of exile and return in the Bible. He considers this theme to be central to the entire Old Testament, even serving as a type of Christ’s death and resurrection. This is the pattern Israel sees as the way human experience works. The deliverance Israel hopes for will come from God but is mediated through someone else, whether Adam, Moses, one of the prophets, or the Messiah. Kilcrease spends considerable time demonstrating that God gives himself and his promises to Israel, accomplishing his will through mediators. These mediators represent both God and Israel. They deal with sin through the law. They deliver God’s promises as prophets, of whom Moses serves as our prime example. Again, Kilcrease gives many examples of Moses’ prophetic work, both as a mediator and one who points forward to Christ.

The Self-Donation of God

Jack D. Kilcrease, The Self-Donation of God: A Contemporary Lutheran Approach to Christ and His Benefits. Eugene, OR: Wipf & Stock, 2013

The Kindle edition, which I am reading, does not have page numbers, so I will not have page citations for chapters.