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Baker Publishing Group - Robert Kolb

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189 pages

English

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At the 500th anniversary of the Wittenberg Reformation, two highly regarded scholars compare and contrast the history and theological positions of the Reformed and Lutheran traditions. The authors tackle nine theological topics significant for the life of the church that remain a source of division between the two traditions. The book helps readers evaluate the strengths and weaknesses of the Reformed and Lutheran approaches to presenting the biblical message and invites honest, irenic, and open dialogue within the Protestant family.

Sujets

Philosophie et théologie

Christian theology

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Publié par	Baker Publishing Group
Date de parution	17 octobre 2017
Nombre de lectures	0
EAN13	9781493411450
Langue	English
Poids de l'ouvrage	3 Mo

Informations légales : prix de location à la page 0,0778€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.

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Cover
Title Page
Copyright Page
© 2017 by Robert Kolb and Carl R. Trueman
Published by Baker Academic
a division of Baker Publishing Group
PO Box 6287, Grand Rapids, MI 49516-6287
www.bakeracademic.com
Ebook edition created 2017
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews.
Library of Congress Cataloging-in-Publication Data is on file at the Library of Congress, Washington, DC.
ISBN 978-1-4934-1145-0
Endorsements
“Convergences and divergences on major theological themes of both Lutheran and Reformed traditions are brought to light. Irenic in spirit and lucid in writing, this book is a welcome theological ressourcement ; it will also fructify true ecumenical dialogue. Edification and illumination are the gifts of Kolb and Trueman, for whom readers can be grateful.”
— Dennis Ngien , Tyndale University College and Seminary, Toronto, and Wycliffe College, University of Toronto
“Robert Kolb and Carl Trueman are not only experts in their respective traditions, but they are both marvelous writers. This is a needed book. Too many who adhere either to the Lutheran confession or the Reformed have not taken time to read their opposites. Further, as Trueman notes in the preface, most Evangelicals ignore issue s that are vital to the two great confessional Reformation traditions. Well-informed readers may quibble here and there, but all must admit that this volume is a great contribution to genuine ecumenicity, which requires honest exposition, inquiry, and dialogue rather than the papering over of genuine differences. This volume is much to be commended.”
— R. Scott Clark , Westminster Seminary California
Contents
Cover i
Title Page iii
Copyright Page iv
Endorsements v
Preface ix
Abbreviations xv
1. Scripture and Its Interpretation 1
2. Law and Gospel 31
3. The Person and Work of Christ 59
4. Election and the Bondage of the Will 87
5. Justification and Sanctification 117
6. Baptism 147
7. The Lord’s Supper 175
8. Worship 207
Conclusion 235
Scripture Index 237
Name Index 241
Subject Index 245
Back Cover 251
Preface
C ARL R. T RUEMAN
T his book owes its origin to two independent conversations that Bob Kolb and I had with Dave Nelson at Baker Publishing Group some years ago. Each of us was concerned about a couple of related phenomena that we had noticed among seminary students. The first was the failure of many of them to understand the differences between being confessional and being Evangelical. 1 The second was a similar failure to understand the differences between Lutherans and Reformed. Indeed, I have lost count of the number of times over the years that I have heard students refer to Luther as “Reformed” and had to correct them by indicating that he was a Lutheran reformer, not Reformed. What both Bob and I wanted to do was to write a book that would explain the differences between our two communions.
Both of the problems we noted above with regard to our students derive from their not really understanding the Lutheran and Reformed confessional traditions. Neither tradition is really part of the broader movement of Evangelicalism, which has its roots in the revivals—and revivalism—of the eighteenth century. Evangelicalism tends to regard as matters of little importance those things that are vital to the confessional traditions of the Lutheran and Reformed churches. However, even many students from within Lutheran and Reformed churches have not been well catechized in their own tradition and have therefore been left vulnerable to more Evangelical streams of Protestant life. This weakens their confessional identity.
For example, Evangelicals tend to focus on soteriology and fail to grasp why sacraments—the major point of dispute between the two magisterial Reformation traditions—are of any great moment. Indeed, when they do take a strong stand on such, it is typically in the form of an odd antisacramentalism that rejects infant baptism, a point that decisively separates them from the confessional Lutherans and Reformed. Yet, perhaps attracted by the heroic stature of Luther or Calvin, many Evangelicals try to appropriate these figures for their own cause, selecting those doctrines they appreciate and unwittingly domesticating the Reformers and the Reformation in the process.
This problem is typically most evident in classes dealing with the Marburg Colloquy (1529), the famous face-to-face confrontation between Luther and Zwingli. When students hear that Luther was prepared to refuse to reach full agreement with the Reformed because of his insistence on the real presence of Christ in the Lord’s Supper, they are—to put it mildly—confused and sometimes distressed. That the sacrament would be a sufficient basis for such drastic action seems to them absurd or an act of willful pride or a vestige of medieval Roman Catholicism that Luther somehow failed to reject. In sum, instincts shaped by the antisacramental culture of modern Evangelicalism render Luther’s stand incomprehensible.
It was this problem that led Bob and me to talk separately to Dave, with the idea that it might be helpful to produce a book outlining Lutheran and Reformed positions on various doctrines in a manner that would help students to see what is at stake both in the confessional disagreements between our two traditions and in the differences between the confessional Protestantism that finds its origin in the Reformation and the Evangelicalism that originates in the revivalism of the eighteenth century. But we also wanted to do so in a manner that, while not minimizing or relativizing those differences, avoided the bitterness that has often characterized such engagement in the past. The years since 1529 have seen more than their fair share of recrimination, bitterness, and mutual misrepresentation by both sides. We wanted to produce a book reflecting our commitment to the catholic faith of the Christian church and our respect and affection for each other as Christian brothers who serve the same Lord and Savior.
To accomplish this task, we chose a set of eight topics on which there is both considerable overlap and at times significant disagreement between our two traditions. Readers will see the latter most obviously in those chapters dealing with the person of Christ, baptism, and the Lord’s Supper. Christ and the Lord’s Supper are, of course, interconnected topics and were the primary historic points of conflict between Lutheran and Reformed. Indeed, they remain so today. But the reader will also see that, along with the sharp points of disagreement, there is significant commonality on many elements of the faith. For example, justification by grace through faith is crucial to both traditions. In fact, it is hard to imagine what the Reformed faith would look like if it had not borrowed this basic insight from Luther. On that point, all Reformation Protestants are the sons and daughters of Dr. Martin, and all should gratefully acknowledge that fact.
Bob and I wrote all the essays in order to present our confessional traditions in a consistent manner. Our contributions are paired in each chapter, with Bob’s portion coming first, but they have not been written so as to be in direct, point-by-point dialogue with each other. Our hope is that they thus represent the starting point for future dialogue—in the classroom, in the local church context, perhaps even at the denominational level. Both Lutheran and Reformed traditions are churchly. While we appreciate some aspects of Evangelicalism, we believe that the only real way of engaging in true ecumenical discussion with a view to greater unity among Christians is to do so within the church itself and between denominational bodies.
The reader will also note certain methodological differences between Bob’s essays and those I have written. The differences reflect not simply our own personalities as writers but also differences between our traditions. Lutherans have defined what it means to be “Lutheran” in several ways. Some claim the name on the basis of adherence to certain basic tenets represented by Luther and/or Lutherans over the centuries, such as “justification by faith alone” or “freedom.” Some have done so with more recourse to confessional documents, such as the Augsburg Confession or Luther’s catechisms, some with a nominal pledge to take those documents seriously. Another approach defines “Lutheran” as adherence to the confessions contained in the Book of Concord of 1580, or at least to the Augsburg Confession and Luther’s Small Catechism—some preferring to accept these documents quatenus (insofar as) they agree with Scripture, others quia (because) they agree with Scripture. Some have included not only a strict adherence to Scripture and the Lutheran confessions but also a general agreement with selected portions of the teachings of the great dogmaticians of the seventeenth century. Among those who wish to represent the historic Lutheran confession of the faith seriously are some who emphasize Luther’s own writings, while others limit their definition of what is Lutheran to the teachings of the Book of Concord. Bob is committed to upholding the Book of Concord in a strict manner, but in this volume he reflects his belief that the writings of Luther present the best “Lutheran” offer for conversation in the whole household of faith; therefore to a large degree his presentations focus on Luther’s expression of the biblical message and ways it can function today.
The Reformed faith has also been defined in various ways. In recent years at a popular level, “Reformed” has come to mean little more than “broadly Calvinistic on the issue of divine grace” and thus functions as a virtual synonym for an Evangelicalism