Catholicity Post-Reformation & American Lutheranism NE District Pastors’ Institute April 2013.

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CatholicityPost-Reformation&AmericanLutheranismNE District Pastors InstituteApril 2013

Catholicity: Post-Reformation & American Lutheranism

Theological Commonplaces XXV:

On the Church2Catholicity: Post-Reformation & American Lutheranism

Theological Commonplaces XXV:On the ChurchMotive:

Against our position Bellarmine sets forth his own, which he likes to call catholic: The church is the assembly of the people bound together by the confession of the same Christian faith and by the communion of the same sacraments, under the governance of their legitimate pastors and especially of Christs one vicar on earth, the Roman pontiff. He sets up three parts of this definition and says that each and every one of them is required for anyone to belong to the church: (p.81)The THREE PARTS of his definition: External, not spiritual.

Confession of same Christian faith;Communion of same sacraments;Governance under the Vicar of Christ3Catholicity: Post-Reformation & American Lutheranism

Theological Commonplaces XXV:On the ChurchBellarmines 15 Marks of the Church Catholic

Note the emphasis /-es of this Jesuit theologian



1. The Church'sName,Catholic, universal, and world wide, and not confined to any particular nation or people.2.Antiquity,in tracing her ancestry directly to Jesus Christ.3. ConstantDuration,in lasting substantially unchanged for so many centuries.4.Extensiveness,in the number of her loyal members.Catholicity: Post-Reformation & American Lutheranism


5.Episcopal Succession,of her Bishops from the first Apostles at the Last Supper to the present hierarchy.6.Doctrinal Agreement,of her doctrine with the teaching of the ancient Church.7.Union,of her members among themselves, and with their visible head, the Roman Pontiff.8.Holiness,of doctrine in reflecting the sanctity of GOD.Catholicity: Post-Reformation & American Lutheranism


9.Efficacy,of doctrine in its power to sanctify believers, and inspire them to great moralachievement.10.Holiness of Life,of the Church's representative writers and defenders.11. The glory ofMiracles,worked in the Church and under the Church's auspices.12. The gift ofProphecyfound among the Church's saints and spokesmen.Catholicity: Post-Reformation & American Lutheranism


13. TheOppositionthat the Church arouses among those who attack her on the very grounds that Christ was opposed by His enemies.14. TheUnhappy End,of those who fight against her.15. TheTemporal PeaceandEarthly Happinessof those who live by the Church's teaching and defend her interests.Catholicity: Post-Reformation & American Lutheranism

Theological Commonplaces XXV:On the ChurchMotive:

It is an article of faith to believe the church exists

There is no salvation outside the church

Therefore, we must be sure to which assembly the name and definition of the true church apply, so that we may associate ourselves with that church but separate ourselves from the church of the wicked. (p.3)Catholicity: Post-Reformation & American Lutheranism

Theological Commonplaces XXV:On the ChurchDefinition (German):

The German word Kirche seems to come down from the Greek word kuriakhv. You see, because the church is said to be kurivou [of the Lord] and kuriakhv [belonging to the Lord] (p.10)Catholicity: Post-Reformation & American Lutheranism

Theological Commonplaces XXV:On the ChurchGathering and extending the Church through Word and Sacraments opposes: (p.60)

The Papists, who bind the church absolutely, not to the ministry of the Word without any distinction of place but solely to the Roman see and to the succession of bishops in it;



The wise men of this world, who pass judgment about the church on the basis of her external splendor rather than on the basis of the Word and of purity of doctrine;



The enthusiasts and Schwenkfeldians, who look for special ecstacies outside of the Word;



The Anabaptists, who remove all spiritual efficacy from the external ministry of the Word and Sacraments;



Tanner, Latomus, Erasmus, Zwingli, Gualterus and others, who imagine that the church exists even in an assembly of heathen who lack the light of the doctrine of the Messiah;



Schismatics, who because of the offenses of some people or because of an admiration of their own wisdom and holiness separate themselves from the assembly of the church in which the ministry of the Word and Sacraments is flourishing.


Theological Commonplaces XXV:On the ChurchThe Nature of the Church

Erasmus: The church in the proper sense is the secret society of people predestined for eternal life. A large part of it is already living with Christ. That part which remains is called to strive for the greatest purity. (Symb. Catech. 4) (p.128)Catholicity: Post-Reformation & American Lutheranism

Theological Commonplaces XXV:On the Church

Hauge Ev. Lutheran, Decorah IACatholicity: Post-Reformation & American Lutheranism

Theological Commonplaces XXV:On the ChurchThe Nature of the Church

Erasmus: The church in the proper sense is the secret society of people predestined for eternal life. A large part of it is already living with Christ. That part which remains is called to strive for the greatest purity. (Symb. Catech. 4) (p.128)Catholicity: Post-Reformation & American Lutheranism

Theological Commonplaces XXV:On the ChurchThe Nature of the ChurchInternal Splendor

FaithHopeLoveGifts of Spirit

External Splendor

Multitudes of PeopleTranquility from PersecutionsPurity of DoctrineClarity of DoctrineUncorrupted Ministry

Essential and PerpetualAccidental and TemporalCatholicity: Post-Reformation & American Lutheranism

Theological Commonplaces XXV:On the ChurchThe Nature of the Church: 2 Schemes

Age of the Apostles / Martyrsbeautifully decoratedAge of the Heretics / Fatherssomewhat spottedAge of the Medieval Papacytotally disfiguredAge of the Reformationrestored splendorVirginDegenerateCorpseMatronCatholicity: Post-Reformation & American Lutheranism

Theological Commonplaces XXV:On the ChurchThe Nature of the Church:Be aware that we ought to believe that there is the church [ecclesiam credere], but not believe in the church [in ecclesiam credere. AugustineEpist. John, Tr.3


Theological Commonplaces XXV:On the ChurchThe Nature of the Church:The church is called catholic either with regard to quantity or with regard to quality.

Quantity: members (language, peoples, etc)

Quality: Because of the teaching and faith in which it agrees with the entire church or with the assembly of true believers spread over all the earth. This agreement is sometimes perceived clearly so that one can appeal to it. (p.280)Catholicity: Post-Reformation & American Lutheranism

Theological Commonplaces XXV:On the ChurchThe Fathers:But we cannot and should not seek what the apostolic doctrine is, which the ancient apostolic church embraced, from the writings of the fathers who lived centuries later. That would be preposterous. Rather, we should look for it and learn it only from the actual writings of the evangelists and apostles. Indeed, it was for this purpose that those writings were given to the church through the singular benefaction of God and have been preserved until now. (p.409)Catholicity: Post-Reformation & American Lutheranism

Theological Commonplaces XXV:On the ChurchThe Fathers:By no means do we despise the ancients; rather, we consider them as fathers. If they propose anything in harmony with the voice of our heavenly Father, we accept that with faithful obedience. But if they propose something not in harmony, we prefer the voice of our heavenly Father. (p.444)Catholicity: Post-Reformation & American Lutheranism

Theological Commonplaces XXV:On the ChurchThe Nature of the Church:So what picture of the Church catholic emerges from the theology of Gerhard?


The Church Fathers and Doctrine

1884Catholicity: Post-Reformation & American Lutheranism

The Church Fathers and Doctrine: 1884Therefore a person cannot be recognized as one who respects the Bible if he says, Away with human writings! I read no other books at all apart from the Bible! (p.69)Whats the danger in the attitude, pious as it sounds?The concern of Walther is manifold:People despise the public ministry, which Christ establishedPeople despise the gift of prophecy, given by Christ to his Church for the benefit of all. (Reminds one of M. Franzmanns strategems of Satan preciousity in the Sermon Theology Must Sing We dont like new music because we believe that only old music is good as if God stopped giving gifts to his Church!)Acts 18 Apollos came for the benefit of allFoC encourages reading of other books.Also Catelog of Testimonies appended to the Book of Concord.28Catholicity: Post-Reformation & American Lutheranism

The Church Fathers and Doctrine: 1884Further, the Ohioans say, The fathers of our church have always held this teaching of intuitu fidei. (p.76)What, of course, is the other extreme?

Where do the fathers fit into doctrinal discussions?The other extreme is that we always swallow hook, line and sinker whatever anyone labeled as church father says.

Its interesting that here (p.76) Walther identifies Aegidius Hunnius as the source of the phrase intuitu fidei. He was writing concerning election against Samuel Huber, who seemed to hold to a form of universalism in respect to election. And so, to emphasize that not everyone is elect (Huber), Hunnius tried to explain his position by creating the term intuitu fidei. As Walther explains in the essay, Hunnius was not trying to say that faith was the cause of election; he was merely trying to articulate what makes the elect the elect. But this phrase well-intentioned for the purpose of the controversy by Hunnius became the mantra of some Germans and the Ohioans, who then, in turn made the sweeping claim that the fathers always held to intuitu fidei. Yes, Walther explains, they kept using that phrase but not in the sense that the Ohioans were using it.

Quite frankly if I can be blunt the very same thing is happening in our circles these days with the term subjective justification. We are being accused of using this phrase in a different sense than any of the former Lutheran theologians ever imagined it being used. Were accused of giving it a meaning that, logically, leads to some universalistic teaching that leads preachers to not preach the law, but only grace. Antinomianism and universalism, and ignoring the role of faith in the order of salvation. 29Catholicity: Post-Reformation & American Lutheranism

The Church Fathers and Doctrine: 1884One cannot express what heartbreak can yet come to our Lutheran church [here] in America because, only to keep people, some have begun to mislead them [by saying]: Just look at these men! They are highly enlightened, pious, godly, highly gifted church fathers, whom even our opponents cannot reject, and they teach such and such; we must hold fast to it as solely truly Lutheran. (p.80)Comments?30Catholicity: Post-Reformation & American Lutheranism

The Church Fathers and Doctrine: 1884We wish to show thereby that our doctrine is Lutheran, since we are decried as being Calvinist. That our doctrine alone is true, this we show only from Scripture. (p.82)Is this distinction helpful? Comments?31Catholicity: Post-Reformation & American Lutheranism

The Church Fathers and Doctrine: 1884And so they fall unintentionally into a thoroughly papistic approach. Right in the first article they wrote against us they said, Could it be possible that in this matter our fathers have been in error for 300 years? Now that is real papistic talk. (p.84)A warning we still need to hear? In what contexts? Comments?32Catholicity: Post-Reformation & American Lutheranism

The Church Fathers and Doctrine: 1884GEM:

A Christian has only so much trust in the doctrines of Scripture as he has acquired for himself in conflict against his own heart through Gods grace. For only by struggle and affliction with flesh and blood is every inch of the land of faith gained. (p.86)Comments?Can reading doctrine / Church fathers produce the same result in the human heart?


The Church Fathers and Doctrine: 1884For Discussion Do Lutherans read / interpret Scripture:

through the lens of the Confessions?in light of the Confessions?

Comments?

Credit Tom Nass, Ken Cherney for sparking these thoughts / questions. 34Catholicity: Post-Reformation & American Lutheranism

The Church Fathers and Doctrine: 1884It always seems like we quote the fathers or the confessions and then back them up with passages, and this is backwards. We quote Scripture, then show how the fathers agreed with this. This latter method means that sometimes we will have to make theological distinctions where one before us has not had to do so. This is why we start with Scripture and if we do not see something directly quoted in the fathers, it doesn't make us feel uneasy, nor does it mean we are teaching falsely.Comments?


The Church Fathers and Doctrine: 1884Listening to patristics may be the "wrong way" for xxxxx, but it is not the wrong way for [this blog], which prides itself in being the same Church as that of the Fathers; She prides herself in her Catholicity and uses the Fathers for guidance when it comes to matters of doctrine and practice. This does NOT mean that Scripture cases to be the pure fount of Israel; rather, it is a matter of confession. EVERYONE says they are following the Scriptures. Even the Mormons say that! But what do we confess the Scriptures say? These are arguments that have been going on since A.D. 33. And frankly, I don't think we need to re-invent the wheel here. We have the testimony of Scripture that has been consistently confessed the same way for 2,000 years. No need to re-interpret it in the 21st Century. Our Fathers took the Lord's advice and told it to their children and their children's children. We should listen.

That being said, I'm not adverse to a text study of the relevant texts. Ad fontes indeed! But don't use that salutary suggestion to gainsay the testimony of the Fathers.Comments?

This is from the Ecclesia Augustana blog March 2013. 36Catholicity: Post-Reformation & American Lutheranism

The Church Fathers and Doctrine: 1884To demonstrate the continuity of Reformation teaching with the ancient church requires more than the culling of useful quotations from the fathers. Single quotations will betray subjective selection. They may be used to prove one thing and to prove another. The work of organizing a catalog of testimonies must be supported by familiarity with the ancient church and theology of the fathers in their wholeness. Then history will have rendered its service to upholding the truth. From history Luther had become aware of the fact that the church as he first knew it had once been different.

-- T. Hartwig: The Continuity of the Formula of Concord with the Ancient Church, in No Other Gospel (NPH) p. 302

Comments?

Prof. Arnold Koelpin was once challenged in Erlangen by his professor, Dr. Wiiliam Maurer, on some quotes he had included from the early church fathers. His advice is still sound: Aber Professor, man muss den Vatern im ganze lesen. (You have to read the fathers in their entirety.)

*There is a danger is there not in turning the descriptive narrative of the early fathers into a prescriptive mandate to be followed. 37Catholicity: Post-Reformation & American Lutheranism

Wauwatosa and CatholicityComments?


Wauwatosa and CatholicityHow do we define Wauwatosa Theology?

Comments?


Wauwatosa and CatholicityThe uniqueness of Wauwatosa Theology:

Biblical exegesis

Historical disciplines

A balanced combination of the two (dogmatics and exegesis)

(P. Prange, p. 21)Comments?



How good are we at the grammatical?

How good are we at the historical?

What is Lutheran (catholic?) exegesis?

, , . Comments?



[The Wisconsin Synod], while revering the fathers of the Church, goes back directly to the Scriptures. And this immediate investigation of the Scriptures creates another, a milder, more charitable, more tolerant spirit. - J.L. Neve (1916)




A truly Christian Weltanschauung

Life is art

Art, in its wider and narrower sense, is of the natural spiritual gifs of God to man



Wauwatosa and CatholicityThe Battle Against Legalism: the Church & Ministry Debates

Einsetzung (divine institution)

Legalor evangelical institutions?

Morphed into discussions about the 3rd Use of the Law


Wauwatosa and CatholicityI respect the Lutheran concern to be loyal to the Confessions; it is evident, however, that this conception is clothed in the garment of legalism, since the Confessions have been twisted at times to argue that the Scriptures say something that they actually do not say.

J. P. Koehler(P. Prange, p. 2 fn)45Catholicity: Post-Reformation & American Lutheranism

Wauwatosa and CatholicityGezetzlich Wesen Unter Uns (1914-15)

1. Legalism among Christians consists in that they take the motives and forms of their actions from the law instead of letting them flow from the gospel. This comes from the flesh, which blends this inclination into every expression of the Christians life and thereby makes it superficial.

J. P. Koehler46Catholicity: Post-Reformation & American Lutheranism


2. This behavior manifests itself in the Lutheran church chiefly and principally in the bravado of orthodoxy. Connected to it is a bravado of sanctification, which asserts itself particularly by measures of church government



3. Where these factors gain the upper hand in every phase of ongoing church life and become a condition to the point of style, the decline sets in, evident externally when we adopt all kinds of unhealthy traits copied from the sectarian churches.



4. Only the repentant recognition throughout the church of these conditions can offer the prospect of halting the outright opposition to the working of the gospel. But this working is brought about when again we search more deeply into the gospel and cling to it all the more incessantly.


Wauwatosa and CatholicityThe Battle Against Legalism: the Church & Ministry Debates

The third generation of pastors since Walther are now in the ministry. To us applies the proverb: What you have inherited from your fathers, acquire anew in order to possess it. A. Pieper(The Voice of our Church on the Question of Church and Ministry)Quoted by Prange, p. 42Comments?

ARE WE NOW THE THIRD GENERATION AFTER THE SYNODICAL CONFERENCE BREAK-UP? What does this say to us? 50Catholicity: Post-Reformation & American Lutheranism

Wauwatosa and Catholicity

The freedom of the gospel that flows from the study of Scripture

catholicityComments?


finisComments?

Credit Tom Nass, Ken Cherney for sparking these thoughts / questions. 52

Catholicity Post-Reformation & American Lutheranism NE District Pastors’ Institute April 2013.

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