Pieper, 1968. Section E, “Divine Providence, or the Preservation and Government of the World.”

Section E, “Divine Providence, or the Preservation and Government of the World.”

This section consists of five chapters which are short enough I think I can deal with them together.

Chapter 1 “Definition of Divine Providence”

Pieper points out Colossians 1:16-17 where we read that God not only created all things but is the one who sustains creation, holding it together. Contrary to those who suggest the seventh day indicates that God set everything in motion and no longer cares for it, Pieper observes that God’s creative Word keeps all creation going. There is no burden too great for God.

Chapter 2 “The Relation of Divine Providence to the Causae Secundae”

The “second causes” are the means God uses to accomplish his will. Starting from Psalm 127:1, Pieper discusses God accomplishing deeds through people who labor. This work is not divided. God did it all and so did his human servant.

Chapter 3 “Divine Providence and Sin”

In this question of divine operation we must consider sin. Pieper builds a case that God is opposed to sin and often prevents it, yet allows it when it will somehow accomplish his purpose. How can God do this? He approves the action (Acts 17:28) but not the motive (Psalm 5:6-7).

Chapter 4 “Does God Permit Men to Sin?”

In fact, says Pieper, God does not permit sin. This is clear from Scripture. God then punishes sin by turning people over to sin more (Romans 1:24-28).

The opposite side of that coin is that when unbelievers do good works, those are also done by God (Romans 2:14).

Chapter 5 “Divine Providence and Free Will”

This work of God does not make humans like machines. We are free from coercion (Acts 17:31; Romans 2:15; Romans 1:32). Yet God uses our conscience and our free will to accomplish his purposes. In all this, he has numbered our days and governs each one. Yet he is uniquely able to do so through our free decisions.

Bonhoeffer, 1937. Chapter 20, "The Conclusion"

Chapter 20, “The Conclusion”

Jesus ends the Sermon on the Mount by telling of the man who heard Jesus’ words and built his life on them. His house, set on a rock, could stand in the storms. Bonhoeffer concludes that all Jesus calls us to is a life of obedience. We do not enter into discussion, interpretation, or application but we simply hear and do what Jesus says. What of the one who fails to do Jesus’ word? It is a denial of his Word and a rejection of his call.

Sasse, 1977. Chapter 3, "Zwingli"

Chapter 3, “Zwingli” pp. 92-106

Sasse turns his attention to the fundamental differences between Luther and Zwingli. Since they viewed life through very different lenses they had differences in their understanding of events. On p. 92 Sasse points out Zwingli as a politician. This would color his thinking. Luther, on the other hand (p. 93), was primarily an exegete and professor of theology. Luther was very anti-Aristotelian. Zwingli was “a Thomist for whom revelation can never contradict reason” (p. 93). As a result of this fundamental difference, Luther and Zwingli would necessarily understand theology differently.

How then did Zwingli view the Sacraments? Sasse follows Walter Koehler in asserting that Zwingli did not always hold the same view of the Sacraments. As late as 1523 (p. 95) he held, at least theoretically, to transubstantiation. In June 1523 (p. 96) he does accept some sort of real presence, though it appears to be operating spiritually and not entirely as Lutherans would confess, bodily and substantially. Key to Sasse’s interpretation of Zwingli is his statement on p. 97, “A spiritual understanding of the Lord’s Supper does not necessarily include a figurative interpretation of the sacramental words.” While accepting the Words of Institution it is still quite possible to assert a spiritual or allegorical presence. This is what Zwingli did. He then continued in the same vein as he decided to assert the faithful partaking as the most important part of communion, as opposed to the divine gift.

In this, Sasse says, Zwingli was influenced by Honius, who understood communion as our opportunity to receive Jesus’ pledge and remember his promises. Honius also developed the argument which said “is” meant “signifies” based on other uses of the copula in Scripture. These arguments were promptly rejected by Luther, but took firm root in the work of Zwingli and the other radical Reformers.

These moves of Zwingli associated him more closely with the revolutionary Anabaptists rather than with the conservative Reformation. At last, he reached a view of the Sacrament which was purely symbolic, containing no divine activity. From this point, Zwingli and his followers began to revise the liturgy, replacing the idea of communion as reception of the true body and blood of Jesus with an idea of communion as our expression of faith in the Jesus who makes us one. This set the stage for a great distinction between the conservative and radical branches of the Reformation.

Pieper, 1968. Chapter D4 "The Order Observed in Creation"

Chapter D4 “The Order Observed in Creation”

In another very brief chapter Pieper details the idea of God moving from inorganic to organic creation and from simple to complex. All of creation receives its being through God’s action. There is no evidence in Scripture or science of development of organic from inorganic or of more complex from less complex.

Chapter D5 “The Work of the Six Days”

Pieper walks through the high points of the days of creation. He takes a common-sense approach based on a trust in the text. While not making a strong dogmatic argument, among other things he observes that God is the creator of all, that Adam was the first human, of a different nature than the animals, and that the Bible’s account of scientific phenomena is accurate and tends to reflect the view of reality a human perspective would grasp. He then moves on to discuss the views of a twofold (body and soul) or threefold (body, soul, spirit) nature of humans, generally advocating the twofold concept. After a few observations about common questions he says in conclusion that God has created all things for his glory.

Bonhoeffer, 1937. Chapter 19, "The Great Divide"

Chapter 19, “The Great Divide”

Bonhoeffer dedicates a chapter to Matthew 7:13-23 where Jesus speaks pointedly about dividing the world into those he knows and those he does not know. This great divide is the final judgment. We have already seen that there is a separation between disciples and others. This, Bonhoeffer asserts, is the walking in the narrow way which Jesus introduces. The way is hard, and, we are told (Loc. 2666), it is very hard not to stray. We must keep our eyes focused on Jesus, as he has gone before us.

Some of the challenges we face will be from those opponents rising within our ranks. They look like Christians, they may be prophets or preachers, but they are wolves who attack Jesus’ people. Bonhoeffer suggests we can identify them by watching the fruit they bear (Loc. 2690). Jesus will separate the genuine Christians from the nominal. This will happen even within the body of confessing Christians. Some, says Bonhoeffer, confess falsely without genuine faith. The true Christian is obedient, having his life built on God’s grace.

In the end, Jesus separates his true disciples based on his proclamation of knowing them. Those Jesus knows are his disciples. Others are not.

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Sasse, 1977. Chapter 2, Part 5 - The Fruits of the Sacrament

Chapter 2, Part 5 - The Fruits of the Sacrament (p. 87).

Luther always viewed the Sacrament as of great importance, granting God’s forgiveness to all who believe that Jesus gave himself, body and blood, for us. This sacrament gathers us into unity with one another and unity with God. The literal physicality brought Luther into conflict with Zwingli and other more radical reformers. Sasse will continue his dicussion in that vein as he moves into a much briefer chapter 3.